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iru 


THE 

GOSPEL  OF  BARNABAS 


EDITED  AND  TRANSLATED    FROM 

THE  ITALIAN  MS.  IN  THE  IMPERIAL 

LIBRARY  AT  VIENNA 


LONSDALE  AND  LAURA  RAGG 


WITH   A  FACSIMILE 


OXFORD 

AT    THE    CLARENDON    PRESS 

1907 


1307 


EMMANUEL 


HENRY   FEOWDE,    M.A. 

PUBLISHER  TO   THE   UNIVERSITY   OF   OXFORD 

LONDON,    EDINBURGH 
NEW   YORK    AND   TORONTO 


/t,  19  / 


f  90 


PREFACE 

Two  articles  in  the  Journal  of  Theological  Studies 
may  be  said  to  have  paved  the  way  for  the  present 
publication.  The  first  of  these,  by  Dr.  William 
Axon,  appeared  in  April,  1902  ;  the  second,  by  one 
of  the  present  editors,  exactly  three  years  later. 

The  translation  of  the  Arabic  glosses  was  begun  by 
Major  Marriott,  D.S.O.,  and  has  been  completed  by 
Professor  Margoliouth  (to  whose  valuable  Note  on 
p.  xlviii  we  desire  here  to  call  attention) :  that  of  the 
Italian  text,  together  with  the  general  editing  of 
the  MS.,  is  the  work  of  Lonsdale  and  Laura  Ragg. 
The  translators  have  endeavoured  to  preserve  the 
archaic  form  and  something  even  of  the  crudeness 
of  the  original.  Where  the  text  follows  that  of 
the  Bible  exactly,  they  have  adopted  the  language 
of  the  Revised  Version,  from  which  also  has  been 
adapted,  with  slight  modifications,  the  form  into 
which  the  Scripture  references  are  cast.  The  more 
obvious  important  parallels  from  the  Qoran  will  be 
found  either  cited  or  referred  to  in  the  footnotes, 
which,  for  the  rest,  have  been  reduced  perforce  to 
the  smallest  possible  dimensions. 

Appended  to  the  Introduction  will  be  found  the 
most  important  passages  bearing  on  the  '  Barnabas 


a  2 


iv  PREFACE 

\ 

controversy'  from  the  eighteenth-century  writers, 
while  the  text  itself  is  followed  by  a  full  (and,  it 
is  hoped,  accurate)  index  of  Scripture  references, 
with  such  subject-index  as  was  practicable. 

The  translators  have  encountered  many  unfore 
seen  difficulties  during  the  four  years  in  which  the 
work  has  been  in  their  hands ;  much  of  the  trans 
lation  has  been  hewn  out  on  pilgrimage,  or  in  small 
hotel  rooms,  and  far  from  books  of  reference. 

But  the  hindrances  have  been  more  than  matched 
by  the  generous  and  ungrudging  help  that  they 
have  received,  especially  from  Italian  savants, 
whose  courtesy  is,  indeed,  proverbial  throughout 
Europe.  Among  those  to  whom  they  desire  to  ac 
knowledge  their  debt  are  Padre  Minocchi  of  Florence, 
Professors  Guidi  and  Monaci  of  Rome,  Professors 
Nallino  and  Cesareo  of  Palermo,  Professor  Crescini 
of  Padua,  and  Commendatore  Malagola  of  the 
Venetian  Archivio. 

Outside  Italy  their  acknowledgements  are  due 
first  and  foremost  to  Prof.  J.  Hitter  von  Karabacek, 
Director  of  the  Imperial  Library  at  Vienna,  and 
to  his  learned  and  amiable  colleague  Dr.  Rudolph 
Beer,  whose  kindness  has  not  limited  itself  to  a 
laborious  collation  of  the  entire  MS.  To  M.  Briquet 
of  Geneva  thanks  are  due  for  an  opinion  on  the 
subject  which  he  has  made  his  own. 

Among  English  friends  they  would  recognize 
with  gratitude  the  services  rendered  by  Dr.  Paget 
Toynbee,  whose  friendly  criticism  of  their  earlier 


PREFACE  v 

chapters  was  of  no  small  value  ;  by  the  Rev.  H.  G. 
Grey,  of  whose  learning  they  would  fain  have  made 
a  fuller  use ;  and  by  Prof.  F.  C.  Burkitt,  to  whom 
they  owe  several  valuable  suggestions.  The  authori 
ties  of  the  Clarendon  Press  have  shown  no  small 
kindness  and  patience  ;  and  to  Dr.  Sanday  the  editors 
are  particularly  grateful,  since  to  him  they  owe  their 
connexion  with  a  task  which,  whatever  the  character 
of  its  results,  has  been  to  them  one  of  remark 
able  interest.  The  long  period  over  which  the  work 
has  been  spread  and  the  difficulties  under  which 
it  has  been  carried  out  must  be  held  responsible 
for  some  of  the  anomalies  and  inequalities  which 
disfigure  it ;  but  the  editors  are  all  too  conscious 

o 

of  many  blemishes  and  shortcomings  in  a  task  which 
none  but  an  expert  in  two  or  three  different  lines 
could  hope  to  achieve  to  perfection. 

"JL.  R 
f*     \      **  / 

J  \  ^  / 

VENICE, 

All  Saints  Day,  1906. 


CONTENTS 


INTRODUCTION 

I.  Codices  of  Barnabas  . 
II.  Subject-matter  of  Barnabas 

III.  The  Question  of  the  lost  Gnostic  Gospel 
Note  by  Professor  Margoliouth 

IV.  Extracts  from  Documents  relative  to  Bar 
nabas  . 

CLASSIFICATION  OF  SCRIPTURE  REFERENCES 
DEDICATORY  PREFACE,  BY  J.  F.  CRAMER 

THE  GOSPEL  OF  BARNABAS  :  PARALLEL 
TEXTS 

GENERAL  INDEX. 
INDEX  OF  SCRIPTURE  REFERENCES 
INDEX    OF    REFERENCES    TO    THE    VULGATE    AND 
QOR!N          


PAGES 
ix-lxxvi 
x 
xvii 

xlv 
xlviii 

1 

Ixxvii 
Ixxix 

2-489 
490 

497 

500 


ADDENDA  ET  CORKIGENDA 

CONSEQUENT  ON  A   COLLATION  OF  THE  TEXT  BY  L.  R. 
Oct.  3,  1906. 

P.  46  (aaa)  expunge  note  :  translate  looketh  towards  Tyre. 
P.  56  (27")  note  reading  transf.  to  text :  note  expunged. 
P.  80  (s6b)  expunge  note. 
P.  82  (38*)  reading  transf.  to  text ;  notes  expunged. 

P.  96  (43b) 

P.  176  (79a)  [note  2]  „  „ 

P.  264  (123-) 

P.  268  (125*) 

P.  286  (134*)  for  quetta  in  text  read  quelle. 


INTRODUCTION 


I.    CODICES    OF   BARNABAS. 

i.  The  Italian  and  Spanish  MSS. : — Barnabas  in  the  eighteenth 
century  —  Story  of  the  Italian  MS.  —  Story  of  the 
Spanish  MS.  —  Relation  of  Spanish  to  Italian  —  Descrip 
tion  of  the  Vienna  MS. 

ii.  Supposed  Arabic  original : — An  hypothesis  based  on  hypo 
theses. 


II.    SUBJECT-MATTER   OF    BARNABAS. 

i.  Dependence  on  the  Christian  Bible : — Use  of  the  Canonical 
Books  in  Barnabas  —  Dependence  betrayed  especially  in 
the  writer's  '  Harmony  of  the  Gospels ' —  No  first-hand 
knowledge  of  Palestine  in  first  century  —  Barnabas  and 
the  Vernacular  versions  —  Use  of  the  Vulgate  —  Bearin°- 

o  O 

on  question  of  authorship. 

ii.  Jewish  and  Mohammedan  material: — Barnabas  and  the 
Qoran  —  Use  of  apocryphal  Gospels  —  Use  of  Rabbinic 
legends  —  Barnabas  systematizes  and  develops  hints  in 
Qoran  —  Specific  points  of  contact  —  Mohammed  and  the 
Messiahship  —  Religious  practices  —  Traces  of  later  con 
troversy' —  Predestination — Mysticism  —  Universalism— 
Asceticism  of  mediaeval  type. 

iii.  Mediaeval  Colouring  of  Barnabas' : — Question  of  an  earlier 
Italian  MS.  —  Characteristically  Italian  and  mediaeval 
touches  —  Points  of  contact  with  Dante  —  The  hundred 
years'  Jubilee —  Conclusions  as  to  date  and  authorship- 
Conflicting  data  —  Scribe  apparently  Venetian  —  Arabic 
original  improbable. 


x  INTRODUCTION 

III.   THE  LOST  GNOSTIC  GOSPEL. 

i.  Historical  notices  of  the  lost    Gospel :  —  The   Legend   of 
St.  Barnabas  —  The  '  Gelasian  Decree.' 

ii.  Possibility  of  its  use  here : — Suggested  items  possibly  drawn 
from  it. 

IV.    EXTRACTS    FROM   DOCUMENTS    REI^TIVE 
TO   BARNABAS. 


I.   CODICES  OF  BARNABAS. 

(i)  Bama-       (i)  Towards  the  beginning  of  the  eighteenth  century  the 
bas  m  the   QOSpei    Oj?   Barnabas   aroused    considerable    interest    among 
century :    the  learned  in  England,  to  whom  two  different  copies  of  the 
document  were  known  and,  to  a  certain  extent,  accessible. 
Spanish     Qne  ofthese  was  the  Italian  text,  which  we  now  publishjor^ 
the  firsttime  in  the  ensuing  pages ;   the  other,  a  Spanish 
version,   professedly  translated  frorrT  the  Italian,  which  has 
since  unfortunately  disappeared  from  view. 

Story  of  Our  Italian  MS.  was  acquired  in  Amsterdam  by  J.  F. 
the  Italian  Qramerj  an(j  jen^  j^  fam  to  John  Toland  in  1709*.  Four 
years  later,  in  1713  (as  the  dedicatory  preface  observes2), 
Cramer  presented  his  prize  to  the  illustrious  connoisseur  Prince 
Eugene  of  Savoy  :  and  eventually  it  found  its  way,  in  1738, 
in  company  with  the  rest  of  that  prince's  library,  into  the 
Hofbibliothek  at  Vienna,  where  it  now  reposes. 

Further  back  than  the  beginning  of  the  eighteenth  century 
we  have  no  certain  traces  of  the  Codex,  though  an  ambiguous 
reference  in  the  preface  to  the  (now  lost)  copy  of  the  Spanish 

1  'The  learned  gentleman,'  says  Toland,  'who  has  been  so  kind  as  to 
communicate  it  to  me  (viz.  Mr.  Cramer,  Counsellor  to  the  King  of  Prussia, 
but  residing  at  Amsterdam),  had  it  out  of  the  library  of  a  person  of  great 
name  and  authority  in  the  said  city ;  who  during  his  life  was  often  heard 
to  put  a  high  value  on  this  piece.  Whether  as  a  rarity,  or  as  the  model 
of  his  religion,  I  know  not.'  (Nazarenus,  chap.  v.  Cf.  below,  p.  Ixvii.) 

a  See  below,  p.  Ixxix.  Denis  (see  p.  Ixxvi)  says  that  Cramer,  being  in 
reduced  circumstances  at  this  time,  was  glad  to  sell  it  to  the  prince. 


INTRODUCTION  xi 

version,  seen  and  described  by  Sale  in  1734,  may  possibly 
indicate  that  our  Italian  MS.  was  once  in  the  library  of 
Pope  Sixtus  V  (1585-9). 

The  Spanish  MS.  was  lent  to  Sale  by  Dr.  Holme,  Rector  Story  of 
of  Hedley,  in  Hampshire.     It  passed  subsequently  into  the  Spanish 
hands  of  Dr.  Thomas  Monkhouse,  Fellow  of  Queen's  College,  MS. 
Oxford,  by  whom  both  the  text  and  a  translation  were  com 
municated  to  Dr.  White,  Bampton  Lecturer  in ^784^) 

Dr.  White  refers  to  this  MS.  in  the  eighth  of  Kis  lectures, 
and  appends  several  extracts  from  the  English  translation : 
these,  and  the  four  short  passages  of  the  original  cited  by 
Sale,  together  with  Sale's  notice  in  the  Preface  ( To  the 
Reader'  of  his  edition  of  the  Qoran,  represent  the  sum  of 
our  present  knowledge  of  the  Spanish  version  J. 

It  will  be  worth  while  to  quote  in  full  what  Sale  says 
about  the  Spanish  Preface,  especially  since  it  has  a  bearing 
on  the  history  of  the  Italian  also. 

'  The  book/  he  says, 2  ( is  a  moderate  quarto  .  .  .  written  in 
a  very  legible  hand,  but  a  little  damaged  towards  the  latter 
end.  It  contains  two  hundred  and  twenty-two  chapters  of  )  ^X^ 
unequal  length,  and  four  hundred  and  twenty  pages;  and 
is  said,  in  the  front,  to  be  translated  from  the  Italian,  by  an 
Arragonian  Moslem,  named  Mostafa  de  Aranda.  There  is 
a  preface  prefixed  to  it,  wherein  the  discoverer  of  the  original 
MS.,  who  was  a  Christian  monk,  called  Fra  Marino3,  tells 
us,  that  having  accidentally  met  with  a  writing  of  Irenaeus 
(among  others),  wherein  he  speaks  against  St.  Paul,  alleging, 

1  The  will  of  Dr.  Monkhouse,  dated  July  23,  1792,  contains  no  mention 
of  this  codex,  which  he  is  thought  to  have   presented   to  his   college 
library.      All  attempts  to  discover  it  in  Queen's  College  Library  have, 
however,  been  so  far  unsuccessful ;  and  equally  fruitless  have  been  our 
inquiries  addressed  to  the  authorities  of  the  principal  libraries  in  England 
and  on  the  Continent. 

2  Sale,  Koran  :  Preface  '  To  the  Reader,'  sub  fin. 

8  The  name  Marino,  Marini,  figures  very  frequently  in  Venetian  annals : 
but  the  only  contemporary  friar  of  that  name  whom  we  have  noted  is 
a  certain  Maestro  Marino  dell'  ordine  di  S.  Francesco,  who  was  responsible  for 
an  Index  of  prohibited  books  published  in  1549.  It  were  tempting,  did 
chronology  permit,  to  identify  our  Marino  with  the  notorious  Fra  Vincenzo 
Marini,  who  after  a  series  of  adventurous  frauds  was  claimed,  when 
already  condemned  to  the  galleys,  by  the  Inquisitor  in  Venice,  on  a 
charge  of  apostasy.  But  he  was  not  born  until  1573. 


xii  INTRODUCTION 

for  his  authority,  the  Gospel  of  St.  Barnabas,  he  became 
exceeding  desirous  to  find  this  Gospel ;  and  that  GOD,  of  His 
mercy,  having  made  him  very  intimate  with  Pope  Sixtus  V, 
one  day,  as  they  were  together  in  that  Pope's  library,  his 
Holiness  fell  asleep,  and  he,  to  employ  himself,  reaching 
down  a  book  to  read,  the  first  he  laid  his  hand  on  proved 
to  be  the  very  gospel  he  wanted.  Overjoyed  at  the  discovery, 
he  scrupled  not  to  hide  his  prize  in  his  sleeve ;  and,  on  the 
Pope's  awaking,  took  leave  of  him,  carrying  with  him  that 
celestial  treasure,  by  reading  of  which  he  became  a  convert 
to  Mohammedanism/ 

Testimony      The  little  we  can  gather  from  this  descriptive  notice  is  not 

Spanish     without  interest.    The  Spanish  copy  clearly  did  not  correspond 

to  the        exactly,  page  for  page  and  chapter  for  chapter,  with  our 

MS.  Vienna  MS.,  though  the  differences  are  very  slight  indeed '. 

Moreover,   it   was   clearly   believed   by   whoever   wrote   the 

Preface — or  rather  the  Title-page — to  the  Spanish  copy,  that 

his  version    was  a  translation   of   an   earlier   Italian   MS.2 

Further,  it  will  be  observed  that  he  has  nothing  to  say  about 

an  '  original  Arabic ' :  and  that  he  places  a  copy — whether 

Italian  or  Spanish  is  not  clear,  but  probably  Italian — in  the 

library  of  Sixtus  V  (prior,  therefore,  to  1590).          j  *$&  Q  { { 

Until  the  Spanish  Codex  be  found  again  we  cannot  form 

a  judgement  as  to  its  date;    Sale's  account  of  its  script — 

'a  very  legible  hand' — is   too   vague,  and  White  has  not 

described  it  particularly.     It   remains   to   consider   whether 

our  Italian  Codex  might  conceivably  be  the  book  so  piously 

filched  j^or  fabricated)  by  Fra  Marino.     The  critics  of  the 

eighteenth  century  dated  it  about  1470-80,  or  a  little  earlier  3 ; 

1  The  Spanish  version  is  described  by  Sale  as  a  '  moderate  quarto  ' ;  the 
Italian  is  an  octavo.     The  Spanish  numbers  222  chapters,  the  Italian  the 
same  ;  the  Spanisli  has  420  pages,  the  Italian — apart  from  the  Dedication 
— 229  leaves,  i.  e.  458  pages. 

2  At  pp.   1-lxv  will  be  found  the  extant  fragments   of   the   Spanish 
version  and  of  Dr.  White's  translation  placed  side  by  side  with  the  corre 
sponding  passages  of  our  Italian  text.      The  evidence  of  these  scanty 
specimens  would  seem  not  inconsistent  with  the  theory  of  the  Spanish 
title-page  :  the  Spanish  often  corresponds  word  for  word  with  the  Italian, 
and  where  it  differs  (chiefly  in  the  translated  passages)  tends  to  be  more 
diffuse. 

3  '  L'6criture  est . . .  d'environ  1'an  1470  ou  1480,'  La  Monnoye,  Menagiana, 
t.  iv,  p.  321.     'Translated  into  Italian  (in  all  likelihood  from  the  Arabic) 


INTRODUCTION  xiii 

a  modern  expert  would,  however,  relegate  it  without  hesita 
tion  to  the  following  century,  on  the  simple  testimony  of  the 
script  and  of  the  paper  on  which  it  is  written. 

Let  us  examine  the  document  somewhat  minutely.     The  Descrip- 
Italian  MS.  (Cod.  2662  Eug.1  in  the  Vienna  Library)  is  a  ^n°nfathl> 
small  and  thick  quarto  of  255  leaves  2,  bound  in  thin  but  stiff  MS. 
boards  covered  with  a  leathern  surface  of  a  dark  bronze-green 
colour,  simply  ornamented  with  a  double  gilt  line  close  to  the 
edge  (the  inner  line  avoiding  the  corners  so  as  to  form  a  sort 
of  triangle),  with  a  floreated  centre-piece  embossed  without 
gilding  or  colour,  but  fringed  by  a  double  gilded  border-line 
somewhat  arabesque  in  character.      This  binding  is,  to  all 
appearance,    oriental.      If   it   be  the  work  of   the   Prince's 
Parisian  binders  3  (as  no  doubt  the  outer  case  is),  then  it  is  an 
astonishingly  faithful  copy  of  oriental  models.     As  a  matter 
of  fact  it  has  an  almost  precise  counterpart  in  the  binding  of 
a  Turkish  document  of  1575  now  in  the  Archivio  of  Venice4. 

about  the  middle  of  the  fifteenth  century,  and  copy'd  a  little  while  after.' 
(White,  ap.  Toland,  Nazarenus,  Appendix  II,  p.  9.)  '  The  orthography  as 
well  as  the  character  plainly  shew  it  to  be  at  least  three  hundred 
years  old,'  writes  Toland,  1718:  this  would  mean  the  first  half  of  the 
fifteenth  century  (Nazarenus,  ch.  v).  Cramer,  whose  role  was  to  emphasize 
the  importance  of  the  wares  he  had  to  dispose  of,  dated  it  '  many  centuries 
earlier '  (see  ia,  p.  Ixxix). 

1  Formerly  (as  in  Denis's  Catalogue)   No.   1000.      The  book  itself  is 
enclosed  in  an  elaborate  case  ornamented  on  the  sides  with  the  arms  of 
Prince  Eugene,  and  lettered  on  the  back :  L'EVANGELJO  DI  GIESV  \  CHRISTO 

DA   S.   BARNABA. 

2  There  are  two  blank  leaves  at  the  beginning,  and  three  at  the  end  ; 
all  the  rest  have  a  ruled  red  margin  enclosing  a  space  about  4?   x  3  ins. 
Of  the  ruled  pages,  the  first  two  are  occupied  with  Cramer's  Dedicatory 
Preface  ;  then  follow  seventeen  leaves  not  written  upon,  then  the  '  Gospel ', 
the  first  folio  of  which  is  numbered  1  in  the  original  (Arabic)  numera 
tion,   3  in  that    of   the  Vienna  librarian   Denis,    whose   numbering    we 
have  followed  in  the  printed  text,  noting,  however,  the  mistaken  dupli 
cation  of  fol.  138.     Fol.  138  bis  =  our  fol.  139. 

3  '  The  books  are  profusely  bound  in  Turkey  leather,  and  two  of  the 
most  famous   bookbinders  of  Paris  were  expressly  sent  for  to  do  this 
work,1  writes  Lady  Mary  Wortley-Montngue  in  1717. 

4  Capitoli  fra  Turchi  et  Venesia  confirmati  nel  1571  [Arch.  Ven.  265].     The 
size  is  much  larger,  but  the  decoration  corresponds  very  closely.     This 
document  was   bound  in   Constantinople,   as  is  shown  by  the  Turkish 
writing  of  the  period  which  a  rent  in  the  flap  of  the  binding  displays. 
It  is  apparently  the  official  Italian  version  of  the  treaty  mentioned  in  an 
extant   dispatch   of  Sept.  4,   1571   [Arch.  Ven.  :    Senate   III   (Secreta), 
No.  8]. 


xiv  INTRODUCTION 

There  is  no  lettering  on  the  back,  the  width  of  which  is 
1 1  in. ;  the  measurement  of  the  pages  is  6|  X4§  in.1. 

The  paper  is  described  by  Toland  as  '  Turkish,'  and  Denis 
follows  him2;  but  a  careful  examination  scarcely  bears  out 
this  judgement.  There  are,  in  fact,  two  leaves  (ff.  107  and 
jo 8)  that  might  be  described  as  { delicately  gumm'd  and 
polish'd ' ;  but  these  are  entirely  different  in  character  from 
the  rest — yellow,  thin  and  smooth.  All  the  remaining  pages 
are  of  a  somewhat  coarse  and  stout  '  cotton-paper/  and  a  close 
inspection  reveals  a  water-mark  such  as  no  oriental  paper  ever 
bore.  The  anchor  within  a  circle,  says  M.  Briquet,  is  dis 
tinctively  Italian ;  and  the  form  which  that  sign  assumes  in 
the  present  case  belongs,  according  to  the  same  distinguished 
expert,  to  the  second  half  of  the  sixteenth  century  3. 

The  handwriting  cannot,  of  course,  be  of  greater  antiquity 
than  the  paper  on  which  it  is  written,  and  probability  is  in 
favour  of  its  being  not  very  much  later.  The  specimen 
photograph  which  we  give  of  the  first  page,  together  with 
one  from  the  middle  of  the  book,  will  offer  fairly  adequate 
material  for  a  positive  judgement  as  to  the  date  of  the  script. 
Its  general  style  will  be  seen  to  be  that  of  the  latter  half  of 
the  fifteenth  century.  A  fairly  close  resemblance  to  it  can  be 
found  in  certain  Venetian  MSS.  of  1543,  1563,  and  1564  in 
the  Archivio  di  Stato,  and  of  1550,  1562,  and  1567  in  the 
Archives  of  St.  Mark's.  The  most  exact  parallel  that  we 
have  seen — remarkable  for  the  reproduction  of  the  charac 
teristic  p  and  h  of  our  codex — is,  however,  a  document  in 
the  latter  collection,  which  bears  the  signature  'Franc0 

1  Toland  (Nazarenus,  App.  II,  p.  9)  gives  the  measurements  as  i£  in.  and 
6  x  4  in.  respectively. 

8  Toland,  Nazarenus,  chap,  v ;  Denis,  '  Codex  in  turc.  charta '  (quoted 
below,  App.  D). 

s  <L'ancre,'  writes  M.  Briquet,  'a  6t<§  dessinee  de  plusieurs  fa9ons  ;  le 
style  de  votre  filigrane  appartient  a  une  6poque  r6cente  et  ne  remonte 
certainement  pas  au  dela  de  1563 ;  des  yarietes  que  je  possede  et  qui 
ressemblent  le  plus  aux  votres  sont  de  1588  a  1595.'  Cf.  M.  Briquet's 
printed  work,  Papiers  et  Filigranes,  &c.  (Geneve,  1888),  where  the  design 
that  comes  nearest  to  ours  is  one  of  1572.  There  are  two  specimens 
bearing  a  resemblance  somewhat  closer  in  LikhatschiefFs  work,  (a) 
No.  624,  vol.  i,  p.  56,  dated  1578  ;  (6)  No.  1858,  vol.  i,  p.  175,  dated  1563. 
Urbani  (Segni  di  cartiere  antiche  :  Venezia,  1870)  has  nothing  very  near — 
the  closest  are  of  1475  and  1482  (p.  32,  and  tav.  viii,  nos,  10,  n).  We 


INTRODUCTION  xv 

Vianello,  Segretario  Ducale,'  and  the  date  April  15,  1584 J. 
Still,  there  remain  certain  puzzling  peculiarities  in  the  script 
of  Barnabas  which  might  conceivably  point  to  a  literary 
fraud  2. 

This  leads  us  to  wonder  who  was  the  '  person  of  great  name 
and  authority ' 3  in  Amsterdam  from  whose  library  Cramer, 
according  to  Toland,  obtained  the  book,  sometime  before 
J  709  4.  Possibly  the  peculiarities  may  have  some  other  ex 
planation :  but,  even  if  the  theory  sketched  above  should 
prove  the  true  one,  it  still  implies  a  sixteenth-century  proto 
type  for  our  codex.  ~ 

THUS,  the  Spanish  Title-page  vouches  for  an  earlier  Italian 
original,  and  the  Spanish  Preface  throws  that  original  back 
at  least  1 20  years  beyond  the  date  when  Toland  came  across 
our  codex  at  Amsterdam.  That  is  as  far  as  the  external 
evidence  will  strictly  take  us.  As  regards  internal  evidence, 
the  handwriting  of  our  MS.  and  the  paper  on  which  it  is 
written  carry  us  back  a  little  further,  though  scarcely  to 
the  middle  of  the  sixteenth  century,  while  its  style  and 
diction,  as  we  shall  see  later  on,  would  seem  (unless  they 
are  marks  of  an  elaborate  literary  hoax)  to  presuppose  a  still 
earlier  prototype. 

(ii)  Behind  the  Italian,  the  eighteenth-century  writers  held  (ii)  Sup- 
that  there  lurked  an  Arabic  original.  ?ose,<* 

A  Arabic 

ine  Arabic  original,'  writes  Dr.  White  in  1784,  '  still  original. 

exists  in  the  East.'  But  White's  statement  is  confessedly 
based  on  the  authority  of  Sale's  Preliminary  Discourse,  pub 
lished  fifty  years  earlier.  '  The  Mohammedans/  says  Sale,5 
'have  also  a  Gospel  in  Arabic,  attributed  to  St.  Barnabas, 

have  examined,  by  kind  permission  of  the  Director,  Comm.  Malagola, 
the  Archives  of  the  Venetian  Senate  and  Council  of  Ten  for  the  years 
1540-1600,  but  the  exact  counterpart  is  not  to  be  found  there.  The 
examples  most  closely  resembling  ours  are  of  1543,  1563,  and  1564  in 
the  Archivio  di  Stato,  and  1550,  1562,  and  1567  in  the  Archiv.  Fabbr. 
S.  Marco. 

1  Fasc.  I  del  Processo,  No.  185,  p.  40. 

2  Especially  the  variation  in  the  form  of  m  and  n. 

3  See  below,  Extracts,  iv.  p.  Ixvii. 

4  See  below,  Extracts,  i.  p.  Ixv. 

L    °  Koran,  Preliminary  Discourse,  §  iv. 


xvi  INTRODUCTION 

wherein  the  history  of  Jesus  Christ  is  related  in  a  manner 
very  different  from  what  we  find  in  the  true  Gospels,  and 
correspondent  to  those  traditions  which  Mohammed  has 
followed  in  his  Koran.' 

But  when  we  turn  to  Sale's  own  Preface  we  find  him  thus 
confessing :  *  I  had  not  seen  "  the  Gospel  of  St.  Barnabas  " 
when  the  little  I  have  said  of  it  in  the  Preliminary  Discourse, 
and  the  extract  I  had  borrowed  from  M.  de  la  Monnoye  and 
M.  Toland,  were  printed  off.'  Sale's  knowledge,  then,  of  the 
'  Arabic  original,'  as  of  all  else  save  what  appears  in  his 
Preface  '  To  the  Reader,'  is,  after  all,  secondhand,  and  based 
on  the  publications  of  La  Monnoye  in  17 16*,  and  Toland  in 
1 7 1 8  2.  And  neither  La  Monnoye  nor  Toland  had  seen  an  Arabic 
copy,  though  the  latter  initiated  that  series  of  challenges  to 
the  Moslems  to  produce  one  3  which  has  been  carried  on  ever 
since,  and  always  without  effect :  a  circumstance  which  tends 
to  confirm  the  general  suspicion  that  the  Moslems  themselves 
who  boast,  under  the  title  of  Barnabas,  the  possession  of  the 
only  true  and  authentic  Gospel,  derive  their  knowledge  of 
the  existence  of  the  '  Gospel  of  Barnabas '  solely  from  Sale's 
Preface  and  Preliminary  Discourse,  of  which  they  are  known 
to  possess  a  translation. 

And  so  we  find  that  the  external  authority  for  an  Arabic 
original  melts  away  into  the  conjecture  of  Cramer,  expressed 
on  his  dedication-page :  '  Sive  Arabice,  sive  alia  lingua,  et  si 
quis  coniecturae  locus  est,  a  Sergio  Monacho  Nestoriano, 
uno  e  tribus  illis  Alcorani  architectis,  compositum '  .  .  .  '  in 
Italicum  sermonem  . .  .  conversum.' 

With  the  internal  evidence  4,  such  as  it  is,  we  deal  below ; 
as  also  with  the  negative  argument  to  be  drawn  from  Arabic 
writers.  Suffice  it  here  to  suggest  that  that  document  itself 
offers  no  independent  corroboration  to  the  very  natural  and 
obvious  a  priori  conjecture  of  our  eighteenth-century  critics. 
And  we  venture  to  say  that  if  now,  at  the  eleventh  hour, 
Mohammedan  controversialists  should  produce  an  Arabic 

1  In  Menagiana,  torn,  iv  (pub.  Paris,  1715). 
8  Nazarenus  (pub.  London,  1718). 
3  See  his  Queries,  printed  below,  p.  Ixix. 

*  The  Arabic  glosses  in  the  MS.,  according  to  Prof.  Joseph  von  Kara- 
bacek,  are  indubitably  written  by  a  European  hand. 


INTRODUCTION  xvii 

JBarnal)as,ttwo\ild.  be  necessary  to  test  it  thoroughly,  by 
linguistic  and  literary  as  well  as  by  archaeological  tests, 
Test  that  should  be  hastily  assumed  as  original  which  might  >y 

"prove  after  aJj_Jo~Hea  version  madefrom  the  Italian. 

II.   SUBJECT-MATTER  OF   BARNABAS. 

When  we  turn  from  the  outward  form  and  history  of  the 
document  to  consider  its  material  content,  we  can  distinguish 

'  O 

at  once  (i)  an  obvious  and  primary  dependence  upon  the 
Christian  Bible,  and  especially  upon  the  four  Canonical 
Gospels ;  (ii)  frequent  and  voluminous  insertions  of  Jewish 
and  Mohammedan  matter  ;  and  (iii)  traces  of  hagiological 
and  other  mediaeval  material.  It  will  be  convenient  to  make 
a  few  remarks  upon  each  of  these  in  turn. 

(i)    The  very  obvious   dependence  of  Barnalas  upon   our  (i)  De- 
Canonical  Scriptures,  more  especially  upon  the  four  Canonical  ^th^ 
Gospels,    disposes    once   for   all   of    its    claim   to   be,    as    it  Christian 
stands,   an  authentic  and  independent  '  evangelium.' 

Of   the    thirty-nine   books    commonly  enumerated  in   our  Use  of  the 
Canon  of  the  Old  Testament,  no  fewer  than  twenty-two  are  ~an?m.cf 
quoted  or  referred  to  by  Barnabas,  many  of  them  by  name.  Barnabas. 
In  one  or  two  cases  our  author's  memory  plays  him  false,  and 
he  cites  Proverbs  as  '  David  '  and  Isaiah  as  '  Ezekiel,'  or  vice 
versa.    But  on  the  whole  his  knowledge  of  the  Old  Testament 
is  remarkably  full  and  accurate,  showing  none  of  the  vague 
ness  and  egregious  blundering  of  the  Scripture  allusions  in 
the  Qoran l. 

His  favourite  books  are  'David'  (i.e.  the  Psalter),  to 
which  he  refers  more  than  thirty  times,  and  Isaiah,  quoted 
twenty-five  times  or  more.  Next  come  Genesis  and  Exodus  : 
the  former  as  containing  the  record  of  the  '  origines  mundi ' ; 
the  latter  congenial  in  virtue  of  its  miracles  of  judgement. 
The  books  of  the  Pentateuch  are  constantly  quoted  as  '  Moses  '. 
The  earlier  historical  books — the  f  Former  Prophets  ' — are 
cited  with  some  frequency,  Kings  being  apparently  ascribed 
to  Daniel :  the  later  group  is  practically  ignored,  being  repre 
sented  by  a  single  reference  to  Chronicles. 

1  See  below,  §  ii,  on  Jewish  and  Mohammedan  Material,  p.  xxv, 

RAGQ  b 


xviii  INTRODUCTION 

The  Apocryphal  Books  —  reckoned,  no  doubt,  with  the 
Canon  of  the  Old  Testament  by  the  writer  of  Barnabas1  — 
appear  sparingly.  Citations  from  Ecclesiasticus  and  Wisdom 
are  attributed  to  '  Solomon  '  ;  a  reminiscence  of  Tobit  is  com 
bined  in  one  place  with  a  quotation  from  Deuteronomy  2  ;  and 
there  is  a  reference  to  the  false  judgement  passed  upon  Susanna. 

Of  the  twenty-seven  books  comprised  in  our  New  Testament, 
references  direct  or  indirect  may  be  found  to  at  least  nineteen  ; 
and  these  include  not  only  the  Gospels  —  which,  as  we  shall 
see,  form  the  fundamental  substratum  of  the  whole  document  — 
but  also  the  Acts  and  the  Apocalypse,  the  Epistle  to  the 
Hebrews,  and  the  Epistles  of  St.  James,  St.  Peter,  and 
St.  John.  And,  what  is  in  some  ways  more  important  still, 
there  is  a  fairly  frequent  dependence  upon  the  writings  of 
that  Apostle  of  the  Gentiles  whose  e  erroneous  teaching'  it 
is  (  Barnabas'  '  professed  purpose  to  combat3.  We  have  found 
traces  of  a  majority  of  the  Pauline  Epistles4.  Perhaps  the 
most  significant  instance  is  that  in  i8ab,  where  (  Barnabas,' 
while  ostensibly  quoting  from  the  original  passage  in  Exodus, 
has  really  the  Epistle  to  the  Romans  in  his  mind  5. 

The  comparatively  frequent  references  to  the  Epistles  of 
the  New  Testament  constitute  another  of  the  many  conclusive 
arguments  against  the  Barnaban  authorship  of  this  'Gospel'. 
It  is  not  merely  that  the  phenomena  of  Barnabas  presuppose 
common  material  —  the  use,  e.g.,  of  an  oral  tradition  used  also 
by  our  Canonical  New  Testament  writers  ;  a  more  intimate 
relation  to  St.  Paul's  writings  and  to  the  Catholic  Epistles, 
including  3  St.  Peter,  is  implied  by  the  recurrence  of  verbal 
coincidences. 
'  Barna-  But  the  central  document  for  Barnabas  is  that  represented 

1)*1S*  * 

'Harmony  by  our  four  Gospels.     And  though  about  one  third  of  the 

of  the    ^    bulk  is  derived  from  other  sources,  yet  the  four  Canonical 

Gospels  may  -be,  shown  to  form  the  fundamental  substratum 

pf  the  entire  document.     The  distinctively  Mohammedan  and 

Talmudic  matter  is  introduced"  as  it  were 


1  He  appears  to  have  used  the  Vulgate  version  :  see  below,  p.  xxiii. 

2  See  30*  fin.  ;  cp.  Deut.  xxxii.  39  and  Tobit  xiii.  2. 
8  See  3*  and  33  ib. 

«  Rom.,  i  Cor.,  Gal.,  Phil.,  Col.,  i  Thess.,  i  Tim. 
6  See  note  on  the  passage. 


mostly  into  discourses  put  into  the  mouth  of  Christ.  The 
"Gospels  supply  the  framework  of  the  narrative  and  a  larp-e 
proportion  also  of  the  discourses  l.  Thus,  the  story  begins 
with  a  combination  of  the  opening  narratives  of  the  first  and 
third  Gospels — the  Annunciation,  Nativity,  Circumcision, 
Visit  of  the  Magi,  Flight  into  Egypt,  Massacre  of  the 
Innocents,  and  the  Finding  in  the  Temple2.  Its  central 
portion  deals  with  the  'prophetic  ministry'  initiated  'when 
Jesus  was  thirty  years  old ' 3,  and  is  occupied  with  journeyings, 
miracles,  parables,  and  ethical  and  eschatological  discourses; 
in  which,  though  a  very  unscientific  harmony  of  the  Gospels 
is  implied  *,  yet  the  general  outline  of  the  canonical  narrative 
can  be  discerned.  Finally,  the  last  pages  record  a  Paschal 
Supper,  a  Betrayal,  a  Trial  and  a  Crucifixion  5,  to  which  each 
of  the  four  Gospels  has  contributed  its  quota,  though  the 
sequence  is  perhaps  mainly  that  of  the  fourth 6 :  and  the 
'  Gospel '  concludes  with  a  reappearance  of  Christ  to  His 
intimate  followers  and  His  Ascension  into  heaven 7. 

So  much  for  the  general  outline.  It  may  now  be  worth 
while  to  consider  one  or  two  passages  in  detail,  in  order  to 
make  clear  the  author's  manner  of  employing  his  Gospel- 
material  :  premising  that  he  uses  each  Gospel  impartially, 
having  no  animus,  e.  g.,  against  the  fourth  as  the  record  par 
excellence  of  Christ's  Divinity.  In  the  res  primae,  as  we  have 
seen,  he  follows  very  closely  the  accounts  of  St.  Matthew  and 
St.  Luke.  In  other  places,  as,  e.  g.,  the  feeding  of  the  five 
thousand  and  the  story  of  the  Passion,  he  seems  to  have  the 
fourth  Gospel  chiefly  in  mind,  while  not  a  few  passages  have 
St.  Mark  as  their  immediate  basis. 

'  Barnabas '  betrays  his  dependence  in  various  ways.  Some 
times  when  he  is  ostensibly  quoting  from  the  Old  Testament, 
we  observe  that  he  really  has  a  Gospel  passage  in  mind,  as 

1  Needless  to  say,  both  narrative  and  discourses  are  garbled  in  order  to 
remove  all  testimony  to  the  divinity  of  Christ. 

2  See  3a-9a. 

3  9%  cp.  Luke  iii.  23. 

4  See  below,  p.  xxi. 

5  Though  Judas  undergoes  the  trial  and   crucifixion   in  his    Master's 
place  and  likeness,  yet  in  other  respects  the  Gospel  narrative  is  fairly 
closely  followed. 

6  See  notes  on  216"  sqq.  7  See  228b-23ia. 

b   2 


xx  INTRODUCTION 

when  a  citation  from  ( Isaiah '  is  found  to  include  also  the 
evangelist's  commentary  on  the  prophet's  words 1.  Sometimes 
a  narrative,  like  that  of  the  Samaritan  Woman,  or  of  the 
Man  born  blind,  while  diverging  from  the  Gospel  original 
in  characteristic  details,  follows  its  outline  almost  slavishly, 
even  to  the  position  of  parentheses 2.  Again,  the  dependence 
of  '  Barnabas '  on  the  four  Gospels  is  testified  by  a  series  of 
passages  in  which,  quoting  from  memory,  he  combines  inci 
dents  which  in  the  Gospel  records  are  distinct,  or  confuses 
together  two  narratives  which  have  but  a  superficial  resem 
blance. 

Thus  he  groups  together  the  language  used  at  the  first 
Cleansing  of  the  Temple  (St.  John  ii)  and  that  of  the 
second  (St.  Matt,  xxi) 3.  He  combines  features  of  the 
story  of  the  bowed  woman  in  the  synagogue  (St.  Luke  xiii) 
with  others  derived  from  that  of  the  dropsical  man  at  the 
feast  (St.  Luke  xiv)4;  he  identifies  St.  Matthew's  centurion 
(St.  Matt,  viii)  with  St.  John's  nobleman  (St.  John  iv)5.  He 
apparently  confounds  Simon  Peter  with  Simon  the  Leper 
and  Simon  the  Pharisee,  and  so  combines  the  narrative  of 
St.  Matthew  xxvi  with  that  of  St.  Luke  iv  6.  His  account 
of  the  demoniac  and  the  swine  is  apparently  based  on 
St.  Mark  or  St.  Luke  (for  there  is  one  madman,  not  two) ; 
but  the  phrase  'before  the  time'  is  introduced  from  the 
corresponding  passage  in  St.  Matthew7. 

In  short,  no  candid  reader  of  Barnabas,  furnished  with  even 
elementary  critical  acumen,  can  fail  to  recognize  that  our 
document  is  dependent  for  the  bulk  of  its  matter  on  the  four 
Canonical  Gospels  of  Christendom8. 

'  Barnabas' '  harmony  of  the  evangelistic  narratives  is  a  poor 
one,  as  we  have  already  hinted.  Not  only  does  he  combine 

1  Cp.  the  reference  in  33b  with  Isa.  xxix.  13  and  Mark  vii.  6-10.     It  is 
only  fair  to  '  Barnabas '  to  record  that  in  another  passage  (46*)  he  carries 
on  his  quotation  of  Ps.  ex  a  verse  beyond  the  Gospel  quotation. 

2  See   86a  and   i73b.     In   the  latter  passage,  clearly,  the  parenthesis, 
though  not  identical  with  that  of  John  ix.  33,  occupies  a  corresponding 
place  in  the  narrative.  s  See  48*  tin. 

4  See  49*  :  cp.  Luke  xiii.  n  sqq.  and  xiv.  3-5  (Matt.  xii.  n). 
8  See  32'.  6  See  212*.  T  See  20*. 

8  It  is  not  thought  necessary  to  demonstrate  that  our  four  Gospels  could 
not  be  derived  from  Barnabas  \ 


XXI 


and  identify  similar  miracles  which  in  his  originals  are  quite 
distinct,  but  he  mixes  up}  as  we  might  expect,  the  Galilean 
and  Judaean  ministries,,  and  further  adds  gratuitously  apocry 
phal  expeditions  to  Damascus  l  and  to  Mount  Sinai 2.  And 
though,  here  and  there,  it  pleases  him  to  flaunt  before  us 
seemingly  exact  notes  of  time—implying  a  definite  duration 
of  three  years  for  the  entire  ministry  3 — yet  the  general  im 
pression  is  vague  in  the  extreme,  and  the  general  sequence  and 
chronological  scheme  of  the  Gospels  are  very  largely  ignored. 

Further,  his  geographical   ignorance  matches   his  chrono-  '  Barna- 

logical  vagueness.      This   <  Apostle,'  who    had   wandered   up  *as" 

11  -ji      i  •      -HIT  l   ignorance 

and  clown  with  his  Master  through  the  whole  length  of  of  first- 
Palestine,  from  Damascus  and  Caesarea  Philippi  to  Mount 
Sinai,  is  apparently  of  opinion  that  one  can  sail  by  boat  to 
Nazareth4,  and  his  narrative  suggests  such  a  voyage  even 
from  Nazareth  to  Jerusalem5!  Evidently  he  possesses  no 
first-hand  knowledge  of  Palestine,  still  less  of  Palestine  in 
the  first  century  of  our  era.  His  horizon,  as  would  be  natural 
in  a  mediaeval  writer,  is  largely  occupied  with  kings  and 
potentates  and  their  courts6.  He  has  much  to  say  about 
Herod  and  the  '  Pontiff ',  about  Pilate  and  the  Roman  Senate  : 
but  his  enlargements  upon  Scripture  are  for  the  most  part 
inappropriate,  if  not  actually  compromising.  Herod,  Pilate, 
and  Caiaphas  are  found  frequently  hobnobbing  together7; 
Caiaphas  begs  Pilate  to  procure  a  decree  from  the  Roman 
Senate  making  it  a  capital  offence  to  call  Jesus  God  or  Son 
of  God ;  and  this  decree  is  posted  up  in  the  Temple,  engraved 
upon  copper8!  Mary,  Martha,  and  Lazarus  are  proprietors 
of  whole  villages,  like  mediaeval  'signori'9,  and  we  have, 

1   See  i52b,  i56b.  2  gce  97» 

3  49b  <  il  secondo  hano  della  sua  profetia '  :   50"  'il  terzo  liano  deJla 
profetia  di  iessu.' 

1  See  i9b.  s  Cp>  l6sb  and  I66b_ 

6  The  references  to  Herod  are  numerous,  and  appear  also  in  parables 
and  similes.       '  Barnabas' '  attitude  towards  kings  is  well  represented  by 
the  capital  R  with  which  the  MS.  always  dignifies  the  word  '  Re  '—an 
honour  not  granted  even  to  '  dio '. 

7  See  e.  g.  96*,  io2b  sqq.,  2i7b. 

8  See  104*.     This  decree  is  supplemented   by  another,   forbidding  to 
'  contend  for  Jesus  ',  i73b,  cp.  2i7b. 

9  See  204b,  and  further  below,  p.  xxxix. 


xxii  INTRODUCTION 

jmgeneralj  an  atmosphere  of  the  Middle  Ages  rather  than  of 
tlifi-first^ceiffcury. 

'  Barna-          But  if  '  Barnabas '  is  ignorant  of  Palestine  and  of  the  first 
and  the      century,  he  at  any  rate  possesses,  unlike  the  author  of  the 
vernacular  Qoran,  a^first-hand  knowledge  of  the  Christian  Scriptures. 
'  '"'.No  one  can  read  many  pages  of  his  work  without  being 
impressed  with  this.     His   occasional   inaccuracies  are   out 
weighed  by  a  very  general  and  intelligent  knowledge  alike 
of  the  Old  Testament  and  of  the  New.     Whence   did   he 
derive  this  familiarity  ?    What  version  had  he  studied  ?     The 
writer  of  our  Italian  document  (whether  it  be  the  original  or 
no)  might  naturally  have  availed  himself  of  any    existing 
vernacular  version.     But  a  comparison  of  his  text  with  the 
earliest  Italian  versions  seems  to  show  it  independent  of  them 
all.     We  give  two  specimens  of  such  comparison  below :  the 
first  from  the  Magnificat;    the  second  from  the  Parable  of 
the  Prodigal. 

MAGNIFICAT. 


lawrertf.xxvii. 

Laurent.x'x.vn. 

Matermfs 

Vulgate, 

cod.  viii.  Lib. 

cod.    iii.   MS. 

Anon,   printed 

printed    Bible  : 

Barnabas, 

St.  Luke  i.  46 

Evang.      saec. 

Pss.  et  Evang. 

Bible  :  Venice, 

Venice, 

4* 

sq. 

xiv.  init. 

1395- 

Oct.  1471. 

1490-2. 

Chonosci     la 

Magnificat  a- 

L  anima  mia 

Mangnificata 

Magnifica  1'a- 

Magnifica  lal- 

grandezza   di 

nima        mea 

magnifica    i- 

alanima   mia 

nima    mia   il 

ma     mia     cl 

DIO  ho  anima 

Dominum  ;  et 

dio  &  lo  spi 

il    signore    e 

Signore  e  ral- 

signer  :  &ale- 

mia  heexulta 

exsultavitspi- 

rito  eexaltato 

rallegrosse  lo 

legrossi  il  spi 

grosse  el  spi 

spirito  mio  in 

ritus  meus  in 

in  dio  salute 

spirito  mio  in 

rito    mio    in 

rito    mio     in 

DIO  saluatore 

Deo    salutari 

mia    impero- 

dio     salutare 

Dio        salute 

dio         salute 

mio  .  il  quale 

meo,        Quia 

che    araguar- 

mio.      Impe- 

mia.      Impe- 

mia  :   impero 

ha    guardato 

respexit     hu- 

dato    lumilta 

roche  riguar- 

ro    ch'     egli 

che    egli    ha 

la       humilta 

militatem  an- 

de       lancilla 

do    allumilta 

guardo        la 

guardato      la 

della  sua  ser- 

cillae       suae. 

sua.  E  questo 

dellancilla 

umilta    della 

humilita  dela 

ua    talmente 

Ecce  enim  ex 

tucte  le  gene 

sua     chepero 

sua     ancilla  : 

sua     ancilla  : 

che  saro  chia- 

hoc     beatam 

ration!      ma- 

per        questo 

ecco  che  cer- 

ecco  che  certo 

niata  beata  da 

me        dicent 

pelloron     be 

beata   mi  di- 

to  per  questo 

per  questo  mi 

tutte    le    na- 

omnes    gene- 

ata. 

ranno     tutte 

mi      diranno 

diranno  beata 

tione. 

rationes. 

legenerationi. 

beata  tutte  le 

tutte  le  gene- 

generazioni. 

ratione. 

Here  it  will  be  seen  at  once  how  very  free  is  '  Barnabas' ' 
rendering  when  compared  with  the  other  Italian  versions, 
all  of  which  follow  the  Vulgate  more  or  less  closely,  alike  in 
order  and  in  choice  of  words.  But,  since  in  so  familiar 


INTRODUCTION  xxiii 

a  passage  the  scribe  or  translator  might  be  expected  to 
take  his  own  line  more  irresponsibly,  writing  on  from  memory 
without  constant  reference  to  his  original,  it  will  be  better 
to  subjoin  a  short  narrative  passage.  The  following  table 
(taken,  except  for  '  Barnabas' '  version,  from  M.  Berger)  shows 
the  opening  of  the  parable  of  the  Prodigal  Son  :— 


Barnabas, 

Vulgate, 

Italian  vers.,  xiv.cent. 

Provencal  vers.,  xiii. 

i6oa. 

St.  Luke  xv.  11-13. 

(MS.  Riccardi,  1252.) 

cent.  (ap.  Berger). 

Egli  fu  uno  padre 

Homo         quidam 

Uno  huomo  ebbe 

Un  homo  era    lo- 

di  familgia  il  quale 

habuit    duos    filios  ; 

dui  figluoli  et  disse 

qual  aveva  ij  fiolj  e 

haueua    dui    filgioli 

et    dixit    adolescen- 

lo    piu    giovane    di 

llo  piu  9ovene  disso 

he    il    piu    giouine 

tior   ex    illis    patri  : 

quelli    padre    dami 

so   pare   pare  dame 

disse  .  padre    dami 

Pater,  da  mihi  por- 

la   parte   mia    della 

la   mia   parte  de  lo 

la   mia   portione   di 

tionem    substantiae 

nostra   sustantia   et 

chastello      che     mi 

roba  il  che  li  dete  il 

quae   me   contingit. 

non  dopo  molti  die 

tocha,  e  lo  pare  parti 

padre   suo   il    quale 

Et  divisit  illis  sub- 

raghuno      tutte      le 

la  sustancia  e  de  a 

riceuta   la   portione 

stantiam.      Et    non 

parti  delle  cose  sue 

queluy  la  soa  parte. 

sua  .  si  parti  he  an- 

post     inultos     dies, 

lo    piu    giovane    fi- 

e  dentro  briove  tor- 

dete  in  paesse  lon- 

congregatis       omni 

gluolo     et      andouo 

mine  tute  cose  asem- 

tano  onde  sconssumo 

bus,      adolescentior 

malandrinando      in 

blade    inscmbre     lo 

tutta  la  fachulta  sua 

nlius     peregre    pro- 

un  paese   alungi   et 

piu  §ovene  fyo  ando 

chon    meretrice    ui- 

fectus  est   in   regio- 

la  distrusse  et  scia- 

fuore  de  lo  paese  o 

uendo       lussuriosa- 

nem  longinquam,  et 

lacqud  la   sustantia 

spendi  la  tuta  la  soa 

mente. 

ibi    dissipavit    sub- 

sua   vivendo    lussu- 

sustancia       vivando 

stantiam       vivendo 

riosamente. 

luxuriosamente. 

luxuriose. 

Here  Barnabas  has  a  couple  of  verbal  coincidences  with 
the  Vulgate — portione,  which  is  obvious,  though  the  rest  have 
parte,  and  vivendo  lussuriosamente,  which  is  almost  inevitable. 
But  he  characteristically  introduces  chon  meretrice  from  v.  30, 
and  is  in  every  way  independent  of  the  other  vernacular 
versions  :  all  of  which,  according  to  Prof.  Berger,  are  ulti 
mately  related  to  the  Provencal  type1. 

From  the   specimen   verses   of  the   Magnificat  one  might  '  Barna- 
almost   be   tempted   to    go    further    and  claim  for  Barnabas  u'se  of  t)lo 
an  independence  also  of  the  Vulgate,  from  which  the  other  Vulgate. 
vernacular  versions  are  translated.     But  a  wider  comparison 
disposes  at  once  of  such  an  idea.     The__cojnoidenees  \Yith_the__ 
actual  language  of  the  Vulgate,  and  that  often_Jn^passag£§__ 

1  S.  Berger,  La  Bible  italienne  au  moyen  age  (Romania,  xxiii,  p.  361  sqq.). 


XXIV 


INTRODUCTION 


where  it  is  particularly  obscure,  are  too  frequent  and  too 
precise  to  leave  room  for  doubt  that  it  was  from  the  familiar 
version  of  St.  Jerome  that  our  writer  drew  his  knowledge 
of  the  Christian  Scriptures.  In  the  footnotes  to  the  text 
we  have  collected  some  fifteen  instances  from  the  Old  Testa 
ment  and  seven  from  the  Gospels,  in  which  the  coincidences 
would  seem  too  striking  to  be  accidental;  and  it  is  perhaps 
scarcely  hazardous  to  infer  that  a  more  exhaustive  comparison 
than  it  has  been  in  our  power  to  institute  would  corroborate 
the  results  so  far  obtained.  The  most  remarkable  instances 
are  from  the  Psalter  and  Lamentations : — 


Bearing 
on  the 
question 


Barnabas,  76*. 

lo  asscendere  nello  chor  suo  diss- 
pone  nella  ualle  delle  lachrime. 

Barnabas,  na. 
Auanti  lucifero  .  .  .  ti  o  chreato. 

Barnabas,  is6b. 

lo  hochio   mio   he  vmo   ladro  il 
q ualle  roba  la  anima  mia. 


Vulgate,  Ps.  Ixxxiv  (Ixxxiii).  6,  7. 

ascensiones  in  corde  suo  disposuit 
in  valle  lachrymarum. 

Vulgate,  Ps.  ex  (cix).  3. 
ante  luciferum  genui  te. 

Vulgate,  Lam.  iii.  51. 

oculus     meus     depraedatus     est 
animam  meam. 


Exodus,  Job,  Ecclesiastes,  and  Isaiah  contribute  other 
striking  instances ;  but  the  phenomenon  is  by  no  means 
confined  to  the  Old  Testament.  The  praeses  of  St.  Luke  ii.  2 
is  rendered  by  preside  (5*),  the  hydria  of  St.  John  iv.  28  by 
iclria  (86a),  the  probatica piscina  of  St.  John  v.  2  by  probaticfia 
piscina  (67b),  and  St.  Luke's  videamus  hoc  verbum  (ii.  15)  by 
nediamo  la  parola  (6b) ;  and  so  on. 

In  fine,  the  version  of  ( Barnabas '  is  generally  free,  and 
his  quotations  are  sometimes  inexact,  through  carelessness  or 
lapsus  memoriae,  but  ever  and  again  he  so  faithfully  repro 
duces  the  Vulgate  word  for  word  that  we  may  be  justified 
in  attributing  to  him  a  real  and  immediate  familiarity  with 
that  version. 

The  bearing  of  this  on  the  question  of  authorship  is  not 
unimportant.  It  is  too  soon  to  dogmatize;  yet  the  results 
of  author-  so  far  obtained  seem  to  point  to  an  author  (or  translator)  for 
our  Italian  Barnabas  nurtured  in  Latin  Christianity  of  the 


v»     sc.'iwc*.    ^      tvkc«.u.yrc«.     fv^cca-k  (UJL      i  f» 
INTRODUCTION 

Middle  Ages  or  the  Renaissance,  and  having-  a  special  fami 
liarity  with  the  Psalter,  suggestive  of  that  constant  use  of 
the  breviary  offices  not  unknown  indeed  among  the  devout 
laity,  but  more  characteristic  of  priest  or  monk. 

(ii)  The  Qoran  is  full  of  mangled  ancThalf-  understood  Jewish  (ii)Jewish 
and   Christian_stories.     The   generally  accepted  explanation 


oT  this  phenomenon  is  that  Mohammed  in  the  earlier  stages  dan 
of  his  mission  was  largely  dependent  for  inspiration  on  what 
he  overheard   in  streets  and  bazaars  from  the  lips  of   the  '  Barna- 
(  People  of  the  Book  '  1.     The  theory  that  he  employed  docu-  ancl  tjie 
mentary  sources  —  that  he  had  access,  e.  g.,  to  the  Bible  or  Qoran. 
a  part  of   it  —  is   prohibited   by  the  stupendous  inaccuracies 
of    which    he    is    guilty    in    very    simple  matters,   of  which 
a  typical  instance  is  the  identification  of  Moses'  sister  Miriam 

with  the  Blessed  Virgin2     =  *  P'1^1**^  Vtux,,~».-4   'y.V*-*,  b*,  MO*>V~V 
\\tnne3iessevirn  .  -  '    »-•    >  - 


Mohammed's  early  intercourse  with  eastern  Christians  and  Use  of 
with  Jews  has  however  left  its  mark  upon  his  book,  alike  on  f^i^ 
the  ascetic  and  on  the  doctrinal  side  ;  and,  though  he  knows  gospels 
little  or  nothing  of  the  Canonical  Scriptures,  the  Qoran  bears 
a    strong   impress    of    Rabbinical    lore,   as    also    of   heretical 
Christian  teaching  of  the  type  of  the  '  Protevangelium  ',  from 
which   Mohammed  reproduces  certain  touches  in   connexion 
with  the  Lord's  Mother  and  His  infancy. 

'  Barnabas  ',  on  the  other  hand,  is  remarkably  free  from 
traces  of  pseudo-evangelistic  influence,  at  least  as  regards 
his  record  of  the  Saviour's  birth  and  babyhood. 

The  one  extra-canonical  touch  —  the  Birth  without  pain  (5'^), 
in  which,  as  we   shall  see,  he  contradicts  the  Qoran  —  may 
indeed  constitute  such  a  trace  3  ;   but  on   the   other  hand  it_ 
was  a  part  of    the    accepted    tra^ETon__of_j]alin    mediaeval 
^hrisiiamty^^  The  Rabbinic  element  mBarnabas  is  far  more  Use  of 
obvious.     In  the  measurement  of  the  heavens,  in  which  each 
is  said  to  be  distant  from  the  next  500  years'  journey  (iua), 
we  have  an   exact   reproduction    of   the   tradition    given   in 
the  Jerusalem  Talmud4.     In  the  attribution  to  Solomon  of 


1  See  Margoliouth,  Mohammed,  p.  60  sq.,  107. 

5  Qoran,  Sur.  iii  and  xix  ;  cp.  Margoliouth,  op.  cii.  p.  6r. 

3  Cp.  Pseudo-Matthew,  chap,  xiii,  and  see  below,  p.  xlvi.  *  Ber.  ix. 


XXVI 


INTRODUCTION 


j 


o 


magical  powers  (76*),  and  the  ascription  to  him  of  the  later 
Jewish  formulae  of  exorcism  (7ib),  Barnabas,  like  the  Qoran, 
is  following  the  Talmud :  and  a  similar  instance  is  exhibited 
in  the  narrative  of  the  somewhat  grotesque  miracle  effected 
by  the  utterance  of  the  formula  ADDONAI  SABAOT  !  (i67b). 
Some  also  of  the  puerile  legends  grouped  round  the  Creation 
and  the  fall  of  Satan  and  of  Adam  have  doubtless  a  parentage 
partly  Jewish.  But  that  the  author  of  Ban 
access  to  Rabbinical  literature  would  perhaps  be  difficult  to 
prove..  The  rilferings  supplied  by  Mohammedan  tradition  f rom 
the  Qoran  onwards  would  be,  in  all  probability,  sufficient 
to  account  for  the  facts. 

The  relation  of  Barnabas  to  the  Qoran  is  a  matter  of  con 
siderable  interest  as  regards  both  similarity  and  divergence. 
A  dozen  points  of  contact  have  been  pointed  out  in  the  notes  1, 
and  an  exhaustive  study  would  probably  furnish  at  least  as  many 
again.  These  points  of  contact  yield  varying  results.  Some 
times  Barnabas  simply  repeats  with  emphasis  the  characFeris~fic 
teaching  of  the  Qoran,  putting  it  into  the  mouth  of  the 
Nazarene  prophet :  as  in  the  passage  which  corresponds  to 
the  'Sermon  on  the  Mount,'  where  the  doctrine  of  Surah 
cxii  is  preached 2.  Sometimes  the  parallel  is  of  a  rather 
different  kind,  consisting,  for  example,  in  the  important  role 
played  by  Gabriel,  mentor  of  Christ  in  this  '  Gospel '  as  of 
Mohammed  in  the  Qoran3,  or  in  the  similar  description 
found  in  each  book  of  the  way  in  which  the  '  Revelation ' 
or  (  Gospel '  descends  4. 

Not  seldom,  Barnabas  gives  a  more  expanded,  consistent, 
and  definite  story,  of  which  the  Qoran  contains  but  the  germs. 
A  typical  instance  is  the  story  of  Abraham's  childhood  and 
call.  In  the  Qoran,  Abraham,  by  a  slight  variation  from  the 
Jewish  legend  5,  is  represented  as  mocking  his  father's  idolatry 
and  indulging  in  energetic  measures  of  iconoclasm,  and  as 
escaping  the  summary  vengeance  of  the  idolaters  by  a  miracle, 
God  forbidding  the  fire  to  burn 6.  So  also  here :  but  in 

1  See  the  relative  Index,  p.  500.  2  See  16*,  p.  31,  note  5. 

3  Barn.  9b,  iab,  47%  72*,  74%  191*:  Qoran,  Sur.  ii,  xcvii,  &c. 

4  See  9b,  p.  15,  note  6. 

8  See  Sale's  note  on  the  passage  in  Sur.  xxi. 
6  Sur.  xxi  and  xxxvii. 


i 


INTRODUCTION 


XXVll 


Barnalas  all  this  is  related  much  more  amply,  consecutively, 
and  graphically1. 

Similarly  in  the  legend  of  the  fall  of  Satan  :  Eblis,  in  the 
Qoran,  is  condemned  for  his  refusal  to  do  reverence 


^Barnabas  repeats  the  story  more  circumstantial  lyfand  more 
over  makes  it  clear  that  the  call  to  do  homage  is  anticipatory, 
its  object  being  the  '  massa  di  terra  '  out  of  which  man  is  to 
be  created  3.  Again,  in  the  Goran's  account  of  the  sacrifice 
of  Abraham  the  name  of  the  intended  victim  is  not  given  4. 
The  commentators  interpret  —  (  Ishmael  '  ;  but  '  Barnabas  ',  in 
whom  the  Ishmael  legend  is  constantly  to  the  fore,  has 
Ishmael  in  the  text  of  his  passage  5. 

In  his  angelology,  again,  '  Barnabas  '  is  more  definite  and 
developed.  In  both  Barnabas  and  the  Qoran  angels  are  the 
recorders  of  men's  good  and  evil  deeds  6  ;  in  both  they  receive 
departing  souls  into  their  keeping7;  in  both  the  archangel 
Gabriel  is  a  prominent  figure.  But,  whereas  in  the  Qoran 
no  angels  but  Michael  (Surah  ii.  92)  and  Gabriel  are  named, 
and  it  is  reserved  for  the  commentators  to  specify  further 
Azrael  and  Israfil,  '  Barnabas  '  has  his  list  of  '  four  favourite 
angels  of  God,'  Gabriel,  Michael,  Rafael,  and  Uriel  8,  to  each 
of  whom  a  definite  office  is  assigned  9. 

The  magic  transformation  of  Judas,  and  his  arrest,  trial. 
and  crucifixion  nThis  Master's  place10,  are  also,  in  a  sense;  a 
'development  of  hints  in  the~ZToran7  But  in  the  Qoran  itself, 
'Chough  a,  '  docetic  '  JfassiorT  is  more  than  once  alluded  to  H, 
no  substitute,  as,  e.  g.,  Simon  the  Cyrenian,  or  '  Titian  ',  or 
Judas,  is  named.  Here,  again,  '  Barnabas  '  performs  the  part 
of  a  commentator  —  unless  indeed  he  has  been  working  up  a 
separate  document  now  lost  to  us  12. 

In   eschatological  matters   Barnalas   represents    partly   an 

1  Barn.  26*  sqq. 

2  Sur.  ii,  vii,  &c.  s  Barn.  36*  sqq.,  76". 
4  Sur.  xxxvii.  5  Barn.  12''. 

6  Sur.  1  ;  Barn.  i29h  ;  in  Barn.  193"  two  guardian  angels  to  every  man  are 
mentioned. 

7  Sur.  Ixxix  init.  ;  Barn.  205". 

8  See  56%  22ib  (where  the  Spanish  version  has  Azrael  for  Uriel}. 

9  See  228*  ;  and  cp.  below,  p.  xlvi. 

10  See  222a  sqq.  u  Sur.  iii  and  iv. 

12  e.  g.  the  Gnostic  '  Evangelium  Barnabae.'     See  below,  p.  xlv  sqq. 


xxviii  INTRODUCTION 

expansion,  partly  a  purification  of  the  conceptions  of  the 
Qoran.  The  two  are  alike,  for  instance,  in  the  immense  stress 
laid  upon  the  Judgement  to  come — one  of  Mohammed's 
favourite  themes l  —  and  in  the  graphic  portrayal  of  its 
terrors;  but  Barnabas  is  unquestionably  more  dignified  and 
more  convincing.  The  dramatic  period  of  forty  years  in 
which  'nothing  is  alive  but  God'  finds  a  modified  parallel 
in  the  accepted  Muslim  tradition 2,  but  '  Barnabas' '  description 
is  throughout  far  more  powerful.  As  regards  Hell  and 
Paradise  there  is  a  considerable  divergence.  '  Barnabas' '  Hell 3 
is  arranged  on  a  scheme  of  the  Seven  Capital  Sins,  the  list 
of  which  had  scarcely  attained  its  final  stereotyped  form  in 
Mohammed's  day4;  and  his  Paradise,  though  he  pleads 
earnestly  and  sensibly  for  a  place  therein  for  the  body,  is 
a  far  less  sensuous  garden  of  delights  than  that  of  the 
Qoran  5. 

The  record  of  the  Annunciation  and  Nativity  supplies 
another  point  of  comparison  between  the  Qoran  and  our 
'  Gospel,'  in  which  '  Barnabas '  triumphs  in  virtue  of  his  superior 
knowledge  of  Scripture.  In  the  confused  accounts  of  Surah 
iii  and  xix,  Mary  the  mother  of  Jesus  is  ( daughter  of  Imram ' 
(Amram)  and  '  sister  of  Aaron ' ;  and  the  apocryphal  story 
of  her  nurture  within  the  Temple  and  betrothal  by  drawing 
of  rods,  which,  filtered  through  the  pages  of  Jacobus  de 
Voragine,  furnished  so  fruitful  a  subject  for  the  painters  of 
the  fourteenth  and  following  centuries,  is  combined  with 
the  miraculous  help  of  a  palm-tree  in  her  hour  of  need, 
that  suggests  the  Latona  of  classical  mythology.  (  Barnabas* 
adds  indeed  to  his  account  of  Our  Lord's  annunciation 
touches  from  the  story  of  St.  John  the  Baptist  (whose  name 
and  personality,  for  some  mysterious  reason,  he  sees  fit  to 
suppress),  and  a  few  touches  also  from  the  similar  record  of 
the  Annunciation  of  Samson  6.  But  his  narrative,  unlike  that 

1  Margoliouth,  Mohammed,  p.  87  ;   cp.  p.  127,  '  When  he  talked  of  the 
Day  of  Judgement  his  cheeks  blazed,  and  his  voice  rose,  and  his  manner 
was  fierce.' 

2  Sale,  Prelim.  Discourse,  §  iv.  med. ;  Barn.  56b. 

3  See  6ob  sqq.  and  1 46b  sqq. 
*  See  below,  p.  xli. 

6  See  i84b  sqq.  ;  cp.  Qoran,  Sur.  xiii,  xlvii,  and  esp.  Ivi. 
'  See  3b-4b,  and  references  given  there. 


INTRODUCTION  xxix 

of  the  Qoran,  is  based  entirely  on  the  text  of  St.  Matthew 
and  St.  Luke,  from  which  the  only  positive  divergence  of 
any  importance  is  the  statement  already  alluded  to,  that  the 
Virgin  brought  forth  her  Son  'senza  dollore';  whereas  in 
the  Qoran l  it  is  distinctly  affirmed  that  the  '  pangs  of  child 
birth  came  upon  her '.  Here,  then,  Barnabas  diverges  at  once 
from  the  Qoran  and  from  the  Canonical  Gospels  (which  are 
silent  on  the  subject) ;  and  here,  if  anywhere,  we  may  perhaps 
see  a  vestige  of  the  lost  Gnostic  c  Evangelium  Barnabe ' 2. 

With  this  exception,  it  is  worthy  of  note  that  our  writer, 
though  indeed  he  lacks  any  sense  of  artistic  fitness  and 
proportion  in  the  matter  of  miracles3,  has  steered  clear  of 
those  childish  marvels  of  the  Profevangelium  and  its  kind4 
which  have  left  their  mark  on  Surah  xix  of  the  Qoran. 

A  more  crucial  point  of  divergence  is  that  of  the  doctrine  Moham- 
of  the  Messiah.  ^I£  there  is  any  Messiah  in  the  Qoran,  it  Sf  and 

SOIL  of  Mary/  'the  Word  pro3lessiah- 


feeding  from  God.j5  In  Barnabas,  on  the  contrary,  Jesus 
is  made  to  deny  most  solemnly  all  claim  to  Messiahship 6, 
and  to  on^fpr  npnr)  M^ammed  that  title7,  which  he  never 
claims  for  himself  in  the  Qoran. 

*     This  phenomenon  has  been  accounted  for  by  the  hypothesis 
that  our  '  Gospel '  must  have  been  prepared  for  the  use  of 
Islam  by  an  ex-Christian  still  imperfectly  instructed  in  his 
new  faith 8.    But  though  ' Barnabas  '  certainly  knows  his  Bible, 
better  than  his  Qoran,  that   carT"  hardly   be  bis    reason   for 

'divergence   here.    J?he   transference  of   the   Messianic  "title 


1  Sur.  xix. 

2  See  below,  p.  xlv  sqq.    The  idea  occurs  in  the  Pseudo-Matthew  apocryphal 
gospel  (fifth  century),  chap,  xiii,  'But  as  there  is  no  defilement  of  blood 
on  the  child,  so  there  is  no  pain  in  the  mother '  (Eng.  Tr.  by  B.  H.  Cowper, 
Williams  and  Norgate,  1870). 

3  He    introduces   a  repetition   of  the  stupendous   miracle  ascribed  to 
Joshua,  simply  to  attest  the  truth  of  the  story  of  Haggai  and  Hosea  :  aooa. 

*  The  '  bright  light '  surrounding  the  manger  of  the  Nativity  (sb) — a 
natural  extension  of  Luke  ii.  9 — is  found  in  many  of  the  apocryphal 
gospels  :  in  the  Protevangel  of  James,  chap,  xix,  in  the  Arabic  Gospel  of  the 
Infancy,  chap,  iii,  and  in  the  Pseudo-Matthew,  chap.  xiii.  (Cowper,  op.  cit.) 

5  Sur.  iii,  sub  init.  6  See  43",  8sb,  ioib. 

7  See  43b,  82",  208*. 

8  Cp.  Axon  :    '  On  the  Mohammedan  Gospel  of  Barnabas '    (Journal  of 
Theological  Studies,  Apr.  1902.  p.  445). 


xxx  INTEODUCTION 

is  not  an  isolated  slip  of  pen  or  memory,,  but  of  a  piece  with 
his  elimination  of  St.  John  the  Baptist.  "We  have  observed 
how  his  account  of  the  Annunciation,  obviously  taken  from 
Luke  i.  2,6  sqq.,  is  enriched  with  touches  taken  from  the 
story  of  the  Forerunner's  birth  in  the  earlier  part  of  that  same 
chapter.  In  the  Qoran  we  have  an  echo  of  those  earlier  verses  ; 
one  of  Mohammed's  characteristically  muddled  '  hearsay ' 
accounts,  in  which  the  angel  of  the  Lord  announces  to  His 
aged  servant  Zacharias  the  birth  of  a  son  to  be  named  John  l  - 
in  Barnabas  neither  Zacharias  nor  John  is  once  mentioned,  in 
spite  ot  the  fact  that  the  verses  in  question  seem  to  have 
been  used  by  our  author  or  his  sources.  Whether  the  writer 
of  our  document  found  a  '  Gospel '  ready  to  his  hand  which, 
though  it  used  St.  Luke  freely,  for  some  reason  eliminated 
the  Forerunner — and,  finding  this,  felt  at  liberty  to  assign  the 
Forerunner's  place  and  words  to  Christ 2 ;  or  whether,  having 
himself  determined  to  identify  Mohammed  with  the  Messiah 
(who  is  for  him  always  of  the  seed  of  Ishmael3),  he  deliberately 
assigned  the  place  of  forerunner  to  Jesus,  and  hence  was 
constrained  to  eliminate  the  Baptist — in  either  casethetwo_ 
phenomena  would  seem  tojbfi_celalp4  4« """ 

"*•"  •  Barnabas^certainly  makes  Mohammed  to  be  the  Messiah  : 
does  he  also,  as  has  been  asserted,  accord  to  him  the  title  of 
Paraclete  ?  No  more,  we  would  reply,  and  no  less  than  does 
the  Qoran  itself.  In  a  celebrated  passage  in  the  middle  of 
the  short  Surah  entitled  ( Battle  Array  5,'  Mohammed,  having 
possibly  in  his  mind  a  reminiscence  of  John  xiv.  26,  xv.  26, 
xvi.  7,  &c.,  had  put  into  the  mouth  of  '  Jesus,  Son  of  Mary ' 
a  prediction  of  himself,  in  the  following  terms  :  '  Verily  I  am 
the  apostle  of  God  sent  unto  you,  confirming  the  law  which 
was  delivered  before  me,  and  bringing  good  tidings  of  an 
apostle  who  shall  come  after  me,  and  whose  name  shall  be 

1  Sur.  xix.  init.  2  See  43b,  io2b. 

3  See  45b,  ai4b,  2i6b :  especially  the  two  last  references.  'Barnabas' 
evidently  attaches  immense  importance  to  this  doctrine. 

*  It  is  interesting  to  observe  that  'Barnabas*  never  dreams  of  any  relation 
between  the  titles  '  Christ '  and  '  Messiah ',  though  al-Masih  is  the  recog 
nized  Arabic  equivalent  of  6  XP'^TOS.  The  former  title  he  allows  (following 
the  Qoran  as  well  as  the  Gospels),  styling  himself  (3*)  'apostolo  di  iessu 
nazareno  chiamato  chrissto '  ;  the  latter  he  rejects. 

8  Sur.  Ixi. 


INTRODUCTION  xxxi 

Ahmed.'  The  Persian  paraphrast  directly  refers  to  the 
verses  in  St.  John  as  supporting-  the  text,  and  the  Muslim 
commentators  are  unanimous  in  a  confusion— perhaps  in 
tentional—of  TTfPiK\vTbs  (<Periclyte'  =  famous,  praised  = 
Ahmed  l  =  Mohammed)  with  the  Trapd^ros  of  our  Lord's 
prediction  2 :  and  hence  the  persistent  Mohammedan  tradition 
in  India  which  asserts  that  the  Prophet  of  Islam  is  the 
promised  Comforter  of  the  Gospel.  In  the  Italian  text  of 
Barnabas  the  reference  is  no  clearer  than  that  in  the  text  of 
the  Qoran— so  vague,  in  fact,  as  to  be  unrecognizable.  In  one 
place,  when  about  to  reveal  the  name  'Machometo'  to  the 
High  Priest,,  Jesus  is  made  to  say  fil  nome  del  messia  he 
admiraUle  '  3 ;  but  in  the  passage  where  the  Arabic  g-lossator 
has  seen  a  reference  to  the  Paraclete4  the  phrase  is  '  uno 
splendore'.J~The  gloss  in  question  is  sufficiently  confused. 
It  makes  '  splendore  '  equivalent  to  the  Arabic  '  Ahmed  ',  but 
also  to  the  Hebrew  '  Messiah ',  the  Latin  '  Consolator ',  and 
the  Greek  Tra/xkATjros5.  It  is  presumably  to  this  passage 
and  the  gloss  upon  it  that  Sale  is  alluding— unless  he  too, 
for  once,  is  quoting  from  hearsay G — when  he  says  :  '  instead 
of  the  Paraclete  or  Comforter  they  have  in  this  apocryphal 
Gospel  inserted  the  word  Periclyte,  that  is  famous  or  illustrious, 
by  which  they  pretend  their  prophet  was  foretold  by  name  V 

1  The  fullest  discussion  of  this  word  is  to  be  found  in  Ibn  Taimiyyah, 
loc.  citando,  iv.  6-8  :     '  Of  this  word   Paraclete  in  their  language  several 
accounts  are  given.     Some  say  it  =  ->U-i  "  greatly  praising  "  ;  some  J^U. 
"praising",    some  jx.*    "  strengthener "    (perhaps   (Jj-*^\   "consoler"): 
some  say  it  means  "  praise  ".     The  last  is  preferred  by  some,  who  aver 
that  it  is  proved  by  the  words   of  Joshua,  "whoso  does  well  shall  have 
a  good  Paraclete  ",  i.e.   "  good  praise  ".—(These  words  seem  to  be  those 
quoted  from  Aboth  by  Buxtorf  and  Levy  :  ins  E>:pD  ib  n.ip  nn«  rmn  mnrrr) 
— and  also  by  their  well-known  phrase  in  accosting  .  .  .  (the  following 
words  are  corrupt).     Those  who  say  it  means  "Saviour"  urge  that  it  is 
Syriac,  and  derived  from  parak,  "to  save",  with  lit  a  Syriac  expletive 
particle.     Those  who  interpret  it   "  fortifier  "  say  it  is  Greek.'— I  should 
regard  the  statement  in  the  Qoran  as  a  deliberate  fiction,  to  which  no 
importance  need  be  attached. — D.  S.  M. 

2  See  Sale's  note  ad  loc.  s  See  io8b.  *  46b  fin. 

5  See  the  gloss  b  on  46b  fin. 

6  It  is  not  clear  whether  Sale  is  speaking  of  the  Spanish  or  the  Italian, 
neither  of  which  (as  he  confesses  in  his  Preface)  he  had  seen  when  he 
wrote  his  '  Preliminary  Discourse  '. 

7  Prel.  Discourse,  §  iv.  sub  init. 


xxxii  INTRODUCTION 

A  striking  parallel  has  been  supplied  to  us1  from  Ibn 
Hisham's  Life  of  Mohammed,  where,  giving  a  somewhat  in 
accurate  paraphrase  of  John  xv.  18-27,  he  writes  as  follows  : — 

(  EPITHET  OF  THE  APOSTLE  OF  GOD  FOUND  IN  THE  GOSPEL. 

I  have  heard  with  reference  to  the  revelation  made  by  Jesus 
the  Son  of  Mary  in  the  Gospel  unto  the  Christians,  about  an 
epithet  given  to  the  Apostle  of  God,  in  what  St.  John  wrote 
in  his  Gospel  about  the  testimony  of  Jesus  the  Son  of  Mary 
to  the  Apostle  of  God,  that  he  said  as  follows  : — 

"  He  that  hath  hated  me  hath  hated  the  Lord ;  and  if 
I  had  not  done  in  their  presence  deeds  which  none  had  done 
before  me,  they  had  had  no  sin.  But  now  they  have  been 
petulant  and  have  thought  that  they  were  stronger  than  me 
and  the  Lord  also.  But  the  word  in  the  Law  must  be  ful 
filled,  '  They  hated  me  in  vain,'  i.  e.  without  cause.  And  if 
the  Manhamanna  had  come,  he  that  God  shall  send  unto  you 
from  the  Lord,  and  the  Spirit  of  Equity  from  the  Lord  had 
gone  forth,  he  would  be  a  witness  for  me,  and  ye  too  that 
have  been  with  me  from  of  old  (would  be  witnesses).  This 
I  have  said  to  you  that  ye  should  not  doubt." 

Now  the  Manhamanna  in  Syriac  means  "  praised "  (i.  e. 
muhammad  in  Arabic)  and  in  Greek  it  is  BaraglUis'  2  ( 

Religious  Barnabas,  like  the  Qoran,  contains  much  beautiful  teaching 
'es'  on  the  subject  of  prayer.  The  hours  of  prayer  mentioned 
and  enjoined  in  our*  Gospel  seem  to  correspond  with  those 
0f  Rurnli  xvii.  But  where  Mohammed  is  vague — his  '  decleh- 
sion  of  the  sun '  is  made  by  commentators  to  represent  two 
distinct  hours,  (i)  just  after  noon,  and  (2)  before  sunset — 
c  Barnabas '  is  explicit.  He  enumerates  the  five  traditional 
hours,  if  not  also  a  sixth  3. 

Tradition   ascribes   to   Mohammed  a   modification  of   the 

1  By  the  kindness  of  Mr.  F.  C.  Burkitt,  of  Trinity  College,  Cambridge. 

2  Wiistenfeld's  edition  (Gottingeii,   1860),  pp.   149,    150.      '  The   only 
Aramaic  dialect,'  says  Mr.  Burkitt,  '  in  which  mSnahrulmana  is  used  for 
irapan\r)Tos  is  the  so-called  Palestinian  Dialect.' 

3  The  following  hours  of  prayer  are  mentioned  in  Barnabas : — (a)  evening 
(i43b,  63")  ;  (6)  first  star  (io6a)  ;  (c)  night  (140*)  ;  (d)  midnight  (87*) ;  (e) 
dawn  (94b)  ;  (/)  midday  (97b,   iaob,    172*).      If  we  take   'note'  (c)  and 
'  mezzanote '    (d)   as  identical  wo  arrive  at  the  traditional  Muslim  sallt 
or  system  of  prayer-drill  :  see  Margoliouth,  Mohammed,  p.  103  ;  Sale,  Prel. 
Discourse,  §  iv,  sub  fin. 


INTKODUCTION  xxxiii 

Pater  Nosier  to  be  used  (as  no  doubt  its  prototype  was  used 
by  the  prophet's  Christian  neighbours)  as  a  sort  of  charm  or 
incantation  against  trouble.  With  characteristic  Muslim 
severity  this  prayer  lacks  the  key-  word  '  Our  Father  '. 

A  later  form  —  expanding  the  Re  nos  inducas  somewhat 
after  the  manner  of  the  early  liturgies  —  has  obscure  allusions 
to  the  errors  of  certain  people  who  are  presumably  Jews  and 
Christians.  (  Barnabas  '  gives  a  much  closer  parallel  to  the 
original  prayer,  and  gives  it  in  its  true  place  after  the  dis 
ciples'  request  '  S  ignore,  insegnaci  ha  fare  horatione  'l.  His 
version,  however,  still  lacks  (  Our  Father  ',  though  its  '  Lead 
us  not  '  is  not  farced,  and  it  concludes  with  the  traditional 
doxology  2. 

Like  prayer,  almsgiving  and  fasting  are  prominent  alike 
in  the  Qoran  and  in  Barnabas,  but  though  the  Christ  of  this 
(  Gospel  '  in  his  rules  on  fasting,  which  are  characterized  by 
a  remarkable  degree  of  common  sense,  elaborates  and  makes 
explicit  the  germ-suggestions  of  Surah  ii,  he  is  not  described 
as  observing,  even  prophetically,  the  formal  fast  of  Islam. 
The  fast  of  Ramadan,  ordained  in  the  Qoran  3  as  a  memorial 
of  the  season  in  which  the  Qoran  itself  was  sent  down  from 
heaven,  is  a  lunar  month  of  twenty-eight  days  ;  it  is  in  no 
sense  a  '  Quadragessima.'  4  Jesus  and  his  disciples  are  in 
fact  described  as  observing  the  Christian  Lent. 

On    some    points    Barnabas    exhibits    quite    unmistakable  Traces  of 
marks   of   Muslim   controversy   subsequent    to    the    age   of  troversy  ; 


Mohammed,  and   shows   itselfiir~sucH~sense,  antagonTstic^pre.desti- 
to  the  letter  of  the  Qoran.    The  uncompromising  determinism 
of  Surah  xvii  5,  which  teaches  that   '  every  man's   fate   is  ' 
irrevocably   (  bound  about   his  neck  ',  is  here  replaced  by   a 
remarkably  philosophicaLpl«adiiiff  for  the  rights  of  freewill  6 
on  which,  together  with  the  law  of  God,  Jthe  true_doctrmg__^ 
_QJLPredestmation  is  declared  to  be  based  —  '  la  predestinatione 

1  See  39*  ;  cp.  Luke  xi.  i. 

2  Matt.  vi.   13  (R.V.   margin).     On  the  Mohammedan  'Pater  Noster  ' 
see    Margoliouth,    Mohammed,    p.   103,   and  Abu   Dardai,   ap.    Goldziher, 
Hadilh  and  the  New  Testament,  p.  19. 

3  Sur,  ii.  *  See  96b,  97*.  5  Sub  init. 

6  See  180*  sqq.     The  doctrine  of  predestination  to  reprobation  is  stigma 
tized  as  lafede  di  satana  (i8ia). 


XXXIV 


INTRODUCTION 


ha  per  fondamento  la  legie  di  DIG  chon  il  libero  arbitrio 
humano.'  Here  we  may  see,  if  we  will,  Kadarian  or 
Motazilite  doctrine ' — or  the  influence  of  mediaeval  Christian 
speculation. 

Mysticism.  Similar  traces  of  later  doctrinal  development,  combined  also, 
probably,  with  Christian  sentiment,  may  be  discerned  in  the 
mysticism  of  Barnabas,  as  in  its  universalistic  and  ascetic 
tendencies.  The  mystical  tendency,  so  contrary  to  the  stern, 
hard  view  of  the  Almighty  prevalent  in  the  Qoran,  is 
exemplified  in  the  history  of  Islam  by  an  almost  Neoplatonic 
school  which  appeared  comparatively  early  in  Palestine2, 
whose  disciples  held__that^  all  things  were  to  be  sacrificed  for 
Lthe  sake^of  union  with  God,  the  supreme  object  of  lovST 
And  from  this  followed  naturally — the  ascetic  ^tendency  to 
a  hermit's  life  of  solitary  contemplation,  so  characteristic  of 
Barnabas.  In  Persia  and  India  this  mystical  tendency  took 
the  form  of  Sufism,  and  verged  in  the  direction  of  Pantheism. 
In  Barnabas,  without  any  observable  leanings  towards  Pan 
theism,  there  is  a  succession  of  noble  and  beautiful  thoughts 
concerning  love  of  God,  union  with  God,  and  God  as  Himself 
the  final  reward  of  faithful  service,  which  it  would  be  difficult 
to  match  in  any  literature  3. 

Univer-  Once  more,  our  ( Gospel'  exhibits  a  latitudinarian  charity 
teaching,  which  gives  a  place  side  by  side  with  the  faithful  to  virtuous 
Gentiles  who  have  'acted  up  to  their  lights  '.  On  this  point 
the  Qoran  may  be  said  to  give  an  uncertain  sound.  In  Surah 
ii  and  iv,  representing,  presumably,  more  lenient  moments  in 
the  prophet's  career,  it  is  suggested  that  there  is  hope  not 
only  for  the  faithful,  but  also  for  Jews,  Christians,  and 
Sabaeans — for  those,  that  is,  who  believe  injGod  and  the 
last  day  4 — provided  they  do  righi :  but  in  Surah  iii  we  are 
faced  by  the  uncompromising  statement  that  '  whosoever 


1  See  Sale,  Prelim.  Discourse,  §  viii  ;  cp.   Encycl.  Brit.,   vol.  xvi,  p.  592  ; 
Margoliouth,  Mohammed,  pp.  140,  141. 

3  See  Encyd.  Prit.,  vol.  xvi,  p.  594. 

8  See,  for  example,  25",  58%  i59b,  i85b,  186',  ai8b. 

4  On   Mohammed's    early   relations  with    Christians    and    Jews    see 
Margoliouth,  loc.  cit.,  pp.  60,  61,  129,  &c.,  and  Encycl.  Brit.,'loc.  cit.,  p.  600  eq. 
The  unity  of  God  and  the  certainty  of  coming  judgement  were  his  two 
great  themes ;  and  these  he  had  in  common  with  them  both. 


INTRODUCTION  xxxv 

followeth  any  other  religion  than  Islam,  it  shall  not  be 
accepted  of  him,  and  at  the  last  day  he  shall  be  of  those 
that  perish.'  This  latter  is  the  doctrine  on  which  Mohammed's 
immediate  followers  acted.  But  Barnabas  declares  unhesita 
tingly  that  God's  saving  message  is  for  all 1 ;  that  man  as 
man  has  an  impulse  to  serve  God,  an  impulse  which,  though 
obscured,  is  not  extinguished  by  sin,  and  that  the  virtuous 
heathen  are  objects  of  God's  mercy,  and  will  be  enlightened 
at  death  if  not  earlier 2 — a  doctrine  illustrated  and  enforced 
by  one  of  the  most  beautiful  and  original  of  the  apocryphal 
parables  in  the  book  3. 

Finally,  there  is  the  ascetic  strain  in  the  '  Gospel ',  which  Mediaeval 
is  in  strong  contrast  with  Mohammed's  own  teaching.     In  as 
his  early  days,  and  again  in  the  Meccan  period,  the  founder 
of    Islam    deliberately   restrained  his  followers  from  ascetic 
ideals,  being  '  resolved  to  have  no  monkery  in  Islam '.  4     He 
speaks  indeed,  in  one  place  5,  of  wife  and  children  as  inimical 
to  the  religious  life,  but  he  has  no  more  intention  of  incul 
cating  compulsory   celibacy   than  had   Saint  Paul,  when  he 
penned  the  seventh  chapter  of  his  first  epistle  to  Corinth 6. 

Yet  the  monastic  and  eremitic  example  of  the  neighbouring 
Oriental  Christians  had  its  effect  upon  Islam,  and  Sufism, 
with  its  ideal  of  mystic  contemplation,  soon  developed  a  ten 
dency  towards  the  hermit  life  7.  '  Barnabas' '  idea  is  much 
more  unmitigated.  Ascetic  teaching  comes  out  in  searching 
severity  of  precepts  about  penitence  and  humility,  about 
fasting,  almsgiving,  and  prayer 8 ;  an  ascetic  rule  of  life  is 
enunciated  in  the  '  Libreto  di  hellia ' 9 ;  but  the  tendency 
bursts  forth  in  joyous  exuberance  in  the  stories  of  the  'true 
Pharisees ',  hermits  of  Elijah's  day^  and  the  anchorite- 
prophets  Haggai  and  Hosea.  We  are  here  at  once  in  the 
atmosphere  of  mediaeval  hagioldgy^  The  naive  and  quaintly 
"numerous  pietism  of  these  scenes,  with  their  delightfully 

1  See  45b,  133*.  2  See  8ia  sqq.     Cp.  Acts  x.  35. 

3  The  Parable  of  the  Fruitful  Plant  in  Barren  Soil  (8ab). 

4  See  Margoliouth,  Mohammed,  pp.  88,  151,  173.  5  Sur.  Ixiv. 
'  i  Cor.  vii.  25  sqq.                         7  See  Encycl.  Brit.,  loc.  cit.,  p.  594. 

8  On  fasting,  almsgiving  and  prayer,  as  fruits  of  penitence,  see  107*  : 
further,  on  fasting,  ii3b  sqq.  ;  on  almsgiving,  130*,  i33b  sq. ;  on  prayer 
88b  sq.,  i27b  sqq. 

9  See  I58b-i59b. 

C   2 


xxxvi  INTRODUCTION 

extravagant  dialogues,  transports  us  now  into  the  solitude 
of  the  Egyptian  desert,  where  we  recognize  in  St.  Anthony 
and  St.  Paul  the  first-cousins  of  '  Barnabas' '  '  old  and  young 
Pharisee 1 ' ;  now  again  we  are  carried  to  the  hills  and  valleys 
of  Umbria  and  Central  Italy,  where  we  rejoice  in  the  pious 
extravagances  of  the  heroes  of  the  Fioretti.  The  '  Hosea ' 
of  Barnabas  has  Frate  Ginepro's  reckless  abandon,  while  his 
master,  '  Haggai ',  bears  a  still  closer  resemblance  to  the  more 
celebrated  Fra  Jacopone  da  Todi.  The  terrible  self-depreciatory- 
prayer  put  into  Haggai's  mouth 2  breathes  the  very  spirit  of 
Jacopone's  weird  rime,  in  which  he  first  calls  down  upon 
himself  every  imaginable  disease — 

O  signer  per  cortesia 

Mandarin  la  malsania 
A  me  la  freve  quartana 

La  continua  e  la  terzana 

La  doppia  cottidiana 

Colla  grand  e  idropesia 
A  me  venga  mal  de  dente 

Mal  de  capo  e  mal  de  ventre  „ 

A  lo  stomaco  dolor  pungente 

E   'n  cannon  la  squimanzia  .  .  . 

and  finally  entreats  the  Lord  of  His  mercy  to  impose  on  him 
not  only  '  all  evils  in  this  life/  but  in  the  next  '  all  the  pains 
that  are  owing,  both  for  my  own  sins  and  those  of  the  souls 
in  Purgatory,  and  also,  if  possible,  for  those  of  the  eternally 
damned  .  .  .  and  that  without  the  thanks  of  those  for  whom 
I  suffer.' 3 

Similarly,  but  with  even  more  simplicity  and  freedom  from 
self-consciousness,  prays  Haggai,  the  '  poverello  '  of  Barnabas  : 
1  Pero,  Signore,  quando  tu  uoi  dare  una  infermita  ad  uno  tuo 
seruo,  arechordati  di  me  seruo  tuo  per  gloria  tua  ! '  Whatever 
his  date,  the  author  of  the  Italian  Barnabas  moves  sympatheti 
cally  in  a  mediaeval  environment ;  in  the 


thirteenth  century.  It  may  be  worth  while  to  consider 
somewhat  more  particularly  this  mediaeval  colouring  of  the 
<  Gospel '. 

1  See  162*  sqq.  2  See  197*. 

*  Gaspary,  Early  Italian  Literature,  Eng.  tr.,  pp.  147,  148  :  cf.  Barn.  197'. 


INTRODUCTION  xxxvii 

(iii)  Our  MS.  dates,  as  we  have  seen,  from  the  latter  half(iii)  Me- 
o£  the  sixteenth  century ;  and  La  Monnoye  (who  regards  it  as 


about  a  century  earlier)  expressly  warns  us  against  looking  of '  B*r- 
upon    its   orthographic   and    other   solecisms    as    a   mark    of 
antiquity  1.     Our  Muslim  friends,  on  the  other  hand,  would 
claim  for  the  document,  in  its  primitive  form,  an  apostolic 

origin  in  the  first  century  of  our  era.     The  true  date  lies,    , 

we  imagine,  nearer  to  the  sixteenth  century  than  to  the  first^ 
"*•    The  external  evidence^  for  the  supposed  ( Arabic  original '  Questioi 
we  have  seen  to  be  of  the  slenderest  order;   but  before  we  earnU 
deal  directly  with  the   external   evidence  on  that   point   it  Ita!ia» 
rnay  not  be  amiss  to  consider  what  can  be  said  for  the  hypo 
thesis  of  an   earlier  Italian  document,  of  which  the 
MS.  would  be  a  copv. 


The  alternative  before  us  would  seem  to  be  simple.     Either 


there  was  such  an  Italian  archetype,  or  else  our  codex  is 
a  deliberate  forgery  of  the  latter  half  oTTFie  sixteenth  century 
(say  1^6^-90),  possibly  by  the  hand~oFrFra  Marino^^Eimselrl 
In  this  case  the  lost  Spanish  version  will  be  a~transla,tion 


rnade_fromthe  actual  Vienna  MS.,  or  else  a  twin-sister, 
(fvf_fhp  pamp  plabnratp  literary  hoax. 

The  hypothesis  of  an  earlier  original  of  the  fourteenth  or 
fifteenth  century  has,  at  first  sight,  much  to  be  said  for  it. 
There  is  an  originality,  a  naivete,  a  mediaeval  Italian  tone 
and  atmosphere  about  the  document;  and  there  are,  besides, 
certain  definite  indications  which  make  for  an  early  date. 

Oriental  colouring  there  was  bound  to  be,  from  the  nature  Character 
of   the   subject-matter   and   the   plan   of  the   work.      Holy 


Scripture  —  itself,    from    one    point    of    view,   a  collection  of  and 
Semitic    literature  —  supplies    the   ground-  work    of  the   book  touches  . 
and  contributes  nearly  two-thirds  of  its  bulk  ;  rabbinic  and 
Arabian   legend  —  again   Semitic,  Oriental  —  occupies  most  of 
the   remaining  space;    and,   finally,   the^whole^jjurpjose  and 
tendency  of  the  '  Gospel  '  is  Mohammedan.     That  in  spite 
of  all  this  the  style  of  the  book  and  the  atmosphere  which 

1  Menagiana,  torn,  iv,  p.  202  (ed.  Paris,  1715).  '  L'orthographe  de  ce 
manuscrit  est  remarquable  par  ses  irregularitez  .  .  .  et  .  .  corruptions 
sans  riombre,  qu'on  doit  regarder  plutot  comme  une  marque  de  1'igno- 
rance  et  de  la  mauvaise  prononciation  du  Copiste,  qtie  de  1'anciennete  de 
l'e"criture.' 


xxxviii  INTRODUCTION 

it  breathes  should  have  in  them  so  much  of  the  Occident,  and 
of  Italy,  is  the  more  surprising ;  and  bespeaks — if  not  a  purely 
Italian  and  mediaeval  or  renaissance  origin  for  Barnabas — at 
least  a  rare  originality  and  individuality  in  him  who  first  put 
its  contents  into  their  present  form l. 

His  picturesque  eulogy  of  the  'bellezza'  of  the  summer 
season  of  fruits  2  voices  an  experience  that  is  almost  world 
wide  ;  and  familiar  parallels  from  the  Old  Testament  will 
at  once  present  themselves3.  But  the  passage  itself,  with 
its  ( chontadino  inebriato  di  allegrezza '  for  the  harvest  that  is 
come,  making  the  '  hills  and  valleys  resound  with  his  singing/ 
'somamente  ammando  le  euoi  fatiche,'  might  be  written 
to-day  as  a  realistic  description  of  the  vendemmia  in  Tuscany 
or  the  Veneto.  The  scene  in  which  the  story  is  laid,  and  the 
exigencies  of  his  subject,  leave  the  author  comparatively  few 
opportunities  for  the  introduction  of  local  colouring;  yet 
there  are  not  wanting  in  Barnabas  illustrations  of  contem 
porary  manners  and  customs — introduced  by  way  of  simile 
or  metaphor  for  the  most  part.  And  these,  though  mostly 
inconclusive  as  evidence,  are  at  any  rate  not  incompatible 
with  the  conditions  of  mediaeval  or  renaissance  Italy.  The 
expert  stone-quarriers  *  and  the  references  to  solid  stone 
buildings  fare  more  suggestive  of  a  nation  of  born  muratori 

O      ^    '  OO     ^^  i  ~  ^ ^--— ^M •— «i ""^"^""^^^•___ 

..than  .detent-loving  ArabsT    Then  there  are  frequenttKough 

O  J.  O 

(it  must  be  owned)  not  "very  technical  references  to  sailors 
and  shipping 6 ;  soldiers'  drill  and  tiro  a  segno  in  time  of 
peace  7 ;  there  is  the  slave  laden  with  bread  for  the  labourers 
in  his  master's  vineyard 8 ;  the  energetic  treading  out  of  the 
grapes9;  the  captive  bird  on  a  string10;  the  heavily  laden 
pack-horse n ;  the  peasant  who  owes  a  proportion  of  the 
fruits  to  his  '  padrone ' 12.  Some  of  these  are  more,  some  less 

1  This  originality  extends,   as  we   have   seen,   to   the   diction   of  the 
Scripture  quotations.     A  later  writer  might  be  expected  to  avail  himself 
largely  of  Malermi's  printed  Italian  Bible  of  1490,  or  of  the  still  earlier 
Venetian  Bible  of  1471. 

2  See  i85b.  8  Cp.  e.  g.  Ps.  iv.  7  ;  Ixv.  13  :  Isa.  ix.  3  ;  xvii.  10. 
4  See  n6b.  5  See  io7b,  153".  6  e.g.  9ib,  log6,  127*. 
1  See  153".                                  •  See  199".  •  See  i35b. 

10  See  ao5b.  «  See  is8b. 

12  See  i3oa :  the  metayer  (mezzadria)  system  (_?).  But  the  same  occurs, 
of  course,  in  the  N.T. 


INTRODUCTION  xxxix 

suggestive  of  mediaeval  Italy,  but  all  are  compatible  with  it. 
Then  there  are  sketches  more  elaborately  drawn,  and  in  some 
cases  more  characteristic.  There  are  the  large  wooden  wine- 
casks  being  rolled  about  to  clean  them  l  ;  there  is  the  king 
giving  orders  to  his  stable-boy,  while  the  staliero's  humble 
friend  looks  on  in  awe  2  ;  there  is  a  contempt  for  barley 
bread  as  ascetic  fare  3  ;  there  are  the  ladri  well  kept  down 
by  the  soldiers  and  hanged  at  sight  if  they  show  themselves  4  ; 
there  is  a  distinction  between  capital  punishments  —  hanging 
for  robbery  and  decapitation  for  murder  6  ;  the  arrested 
prisoner  questioned~by  a  magistrate,  while  a  notary  —  to  the 
detriment  of  the  prisoner's  nerves  —  jots  down  memoranda  of 
the  evidence  6  ;  finally,  there  is  the  proprietorship  of  whole  _ 
villages  vested  in  private  persons  like  Mary.  Martha,  and 

O  f-  -  —  --  ^"-~  —-        __  _    '  ' 

TJazarus,    more    mediaeval    than    leviticalt    more    natural    in 
fourteenth-   or  fifteenth-century  Italy  than  in   first-century 


Other  possible  data  for  judgement  may  be  found  perhaps 
in  the  mention  of  the  name  (Fenerdi*)  of  the  sixth  day  of 
the  week,  in  the  reference  to  sugar  °  as  a  prized  article  of 
commerce,  and  in  certain  specifications  of  coinage  10  ;  or  again 
in  the  exegetical,  theological,  and  philosophical  groundwork 
of  the  book.  The  doctrine  of  the  painless  birth  n,  already 
mentioned;  the  identifications  of  Gospel  characters  —  of  the 
Maries  12,  of  Salome  13,  of  the  man  in  the  linen  cloth  14  ; 
Aristotelian  allusions  —  the  doctrine  of  the  mean  —  the  tripartite 
psychology  15  —  the  form  of  Ptolemaic  astronomy  affected  by 
Barnabas™:  if  these  do  not  evince  a  western  origin  for  the 
book  (seeing  that  Aristotle  came  back  to  us  through  the 
Arabs),  they  bespeak  it,  at  any  rate,  mediaeval  or  later. 

These  last  items  bring  us  at  once  into  contact  with  the  author 

1  See  i67b  :  in  the  East  skins  are  used.  2  See  881'. 

8  See  23b  :  barley  is  still  little  used  among  the  Italian  peasantry. 

4  See  i68b.  5  See  169". 

6  See  i29b.  7  See  2o4b.  8  See  131*.  9  See  128*. 

10  The  most  specific  reference  is  that  in  57b,  where  '  uno  denaro  di  horo  ' 
•—  '  sesanta  minuti  '.     I  have  not  discovered  this  absolute  use  of  '  minuto 
in  any  dialect  ;  but  Fanfani  defines  it  as  <un  antica  Moneta  di  vil  prezzo 

corrispondente  a  un  quattrino  '. 
u  gee  5b_  12  gee  12g^  is  See  2i6b. 

14  See  222a.  15  See  iiab.  ls  See  ma,  190''. 


xl 


INTRODUCTION 


of   the   Divina    Commedia;    and   it   becomes  natural  to   ask 


Points  of 
contact 
with 
Dante. 


whether  Barnabas  bears  any^_sign§  of  mdebtednesajba  Dante — 
or  viceverga. 

Now  there  is  certainly  one  striking- — though  perhaps  not 
conclusive — verbal  coincidence,  in  the  recurring  phrase  'dei 
falsi  e  bugiardi ',  which  reproduces  a  cadence  of  the  first 
canto  of  the  Inferno1',  not  to  mention  the  'rabbiosa  fame' 
of  the  same  canto2,  which  is  possibly  too  little  distinctive 
to  count.  So  much,  however,  justifies  us  in  looking  more 
closely.  The  description  of  the  pains  and  cries j)f  the  damned 
J^sfrfvnffjy  rpmimappnt.  olT^nte^acgount  in  the^third  canto 
of  the  Inferno  3  ;  and  the  more  detailed  and  classified  picture 
ofHelTwhich  appears  later  on  in  the  book4  is  extremely 
Dantesque,  with  its  series  of  '  circles ',  its  tormenting  devils, 
its  harpies,  its  biting  serpents,  its  Tantalus-pains  and  Sisyphus 
labours,  its  burning  filth  .  .  .  and  its  general  principle  'per 
quae  peccat  quis,  per  haec  et  torquetur.' 

The  ( neui  he  giazi  intollerabili '  of  yet  another  passage  bring 
us  back  to  the  thirty-second  canto  of  the  Inferno 5 ;  while 
the  idea  of  all  pollutions  of  human  sin — especially  repented 
sin — streaming  back  eventually  to  Satan  is  the  conception 
which  underlies  the  system  of  Dante's  rivers  of  Hell,  including 
the  ruscelletto  that  trickles  down  from  Purgatory6.  The 
'  harrowing  of  Hell '  at  the  coming  of  God's  Messenger,  vividly 
described  by  '  Barnabas  ',  recalls  a  famous  and  beautiful  passage 
of  Dante 7.  Again,  in  a  quite  different  context,  there  is  the 
counsel  '  habandonare  il  perche '  which  suggests  Dante's 

State  contenti,  umana  gente,  al  quia 8, 

and,  more  important  still,  the  statement  of  the  impossibility 
of  absolution  to  one  who  is,  at  the  moment,  meditating  fresh 
sin — so  suggestive  of  Guido  da  Montefeltro's  words  : 

1  Barn.  23%  8ib,  225* ;  Dante,  Inf.  i.  72. 
3  Barn.  62b  ;  Dante,  Inf.  i.  47. 

3  Barn.    63*,   '  malladirano    .  .  .    il   loro   padre   he   madre   he   il   loro 
chreatore '  ;  cp.  Dante,  Inf.  iii.  103,  (  Bestemmiavano  Iddio  e  lor  parenti,' 
&c.     Cp.  also  Barn.  62b  with  Inf.  iii.  22  sqq. 

4  See  i46b  sqq.  5  Barn.  113*  ;  Dante,  Inf.  xxxii.  22  sqq. 

6  Barn.  43*,  cp.  Dante  Inf.  xiv.  85  sqq.  ;  xxxiv.  130. 

7  Barn.  i49b,  150*  ;  Dante,  Inf.  ix.  64  sqq. 

8  Barn.  95" ;  Dante,  Purg.  iii.  37. 


INTRODUCTION  xH 

Ch'  assolver  non  si  puo  chi  non  si  pente, 
N&  pentere  e  volere  insieme  puossi l, 

and  the  explanation — as  old  as  Augustine,  but  characteristi 
cally  emphasized  by  Dante — of  the  possibility  of  different 
grades  of  glory  in  Paradise,  without  envy  among  the  beatified  : 
does  not  'ogniuno  si  chontentera  perche  hiuui  non  he  inuidia' 
at  once  recall  Piccarda's  beautiful  lines  in  the  third  canto  of 
the  Paradiso  2  ? 

Much,  but  not  all,  surely,  of  the  foregoing  may  be  due 
to  par  materia.  And  the  same  may  be  said  of  the  '  geography ', 
so  to  speak,  of  Hell  and  Heaven.  The  Qoran  recognizes 
seven  Heavens  in  all,  of  which  ' Paradise'  is  the  seventh; 

^•^  *       *^^_ -*• 

Barnabas  has  nliie  Heavens,  \vilh__Riradise — like  Dante's 
Empyrean — for  the  tenth  ^  "Again,  just  as  Dante's  Purgatory 
s  arranged  according  to  the  scheme  of  the  seven  capital  sins, 
so  is  the  Hell  of  '  Barnabas '  (whose  system  has  no  place  for 
Purgatory)4.  And  though  the  order  of  the  sins  in  Barnabas 
differs  from  Dante's  arrangement — as  indeed  from  that  of 
every  known  list — it  comes  nearer  to  that  of  Aquinas  5. 

Now  if  all  these  details  together — and  they  are  the  fruits 
of  a  casual  examination — fail  to  prove  any  direct  connexion 
between  Dante  and  Barnabas,  they,  at  any  rate,  make  some 
such  connexion  extremely  probable.  If  they  are  reminiscences 
of  Dante,  they  are  very  subtle  ones,  *  avoiding  the  obvious  ' ; 
if  they  are  not  reminiscences,  they  would  seem  to  point  to 
a  common  atmosphere  for  Dante  and  Barnabas,  and  to  carry 
bfl,okJJTfi  original  Tta,1ja.n  Baniaba£.mt,Q  the  fourteenth century. 
And  this  superficially  attractive  theory  is  corroborated  by  an 
incidental  reference  to  the  Jubilee,  which,  if  it-could  be 
pressed,  would  give  us  a  definite  date  for  the  origin  of 
Barnabas  in  its  present  form.  Christ,  in  a  prediction  of  The 
Mohammed's  advent,  is  made  to  speak  of  a  'iubileo  .  .  .  che 
hora  uiene  oerni  cento  hanni  '.6  This  cannot  be  the  Hebrew  Jubilee. 

o 

1  Barn.  s8b;  Dante,  Inf.  xxvii.  118. 

2  Barn.  189"  ;  Dante,  Par.  iii.  70  sqq.     Augustine  on  John  xiv.  2. 

3  Qoran,  Sur.  ii  ;  Barn.  igob. 

4  There  is  no  purgatory  in  the  Qoran  :  it  was  introduced,  however,  into 
Islam  by  Wasil,  founder  of  the  Motazilite  sect.     See  Encycl.  Brit.  vol.  xvi, 
p.  592.  5  See  the  Table  in  Dr.  Moore's  Studies  in  Dante,  series  ii. 

6  See  85'',  87*. 


xlii 


INTRODUCTION 


Jubilee,  which  recurred  every  fiftieth  year  1  ;  and  the  Qoran 
is  innocent  of  Jubilees.  There  remains,  then,  the  Jubilee  of 
Western  Christendom  :  and  there  was  only  one  period,  so  far 
as  we  know,  when  this  celebration  could  have  been  spoken 
of  as  '  recurring  every  100  years  '.  The  first  recorded  Jubilee 
that  of  Boniface  VIII  in  io 


s 


the   second, 


J/o 


author- 


Clement  VI  in  1350.  The  first  Jubilee  had  been  so  brilliant 
a  financial  success  that  it  was  decided  to  shorten  the  interval ! 
This  would  give  us  precisely  the  first  half  of  the  fourteenth 
century  as  the  period  in  which  the  passage  in  question  must 
Eave  been  written,  and  would  make  the  writer  of  Barnabas 
l^Lfi.  of  the  firs^  Ttalian  "Barnabas)  a,  mntfimporary  of  Dante 
Alighieri. 

The  internal  evidence  of  the  subject-matter  would  point, 


°  an  Italian  original  of  1300-50  A.  D.  :  unless,  indeed, 
the  '  Jubilee  '  passage  is  capable  of  another  explanation. 
What  have  the  language,  style,  and  orthography  to  say  ? 
Their  verdict,  so  far  as  we  are  able  to  understand  it,  is  not 
quite  conclusive.  The  scribe  of  the  Vienna  MS.  was  certainly 
a  Venetian  of  the  sixteenth  or  early  seventeenth  century  :  to 
him,  apparently,  are  due  the  Venetian  spelling3,  and  the 
frequent  grammatical  deviations  from  classical  Italian  usage  4. 
To  him  also  may  be  due  the  profusion  of  initial  and  other 
gratuitous  A's  after  the  manner  of  Catullus'  Arrius  : 

Chommoda  dicebat,  si  quando  commoda  vellet 
Dicere,  et  hinsidias  Arrius  insidias  ; 

but  this  latter  characteristic  is  not  distinctive  of  any  dialect 
so  much  as  of  a  period,  being  found  pretty  generally,  though 
not  quite  so  intensely  as  here,  in  Italian  MSS.  of  the  fifteenth 
and  sixteenth  centuries. 

1  Lev.  xxv.  ii. 

2  It  was,  of  course,  officially  alleged  in  1300  that  the  custom  was  of 
immemorial  antiquity,  but  contemporary  evidence  seems  rather  to  point 
to  its  being  a  new  departure.     See  Ragg,  Dante  and  his  Italy,  chap.  i. 

s  e.  g.  the  frequent  forms  in  z,  the  use  of  single  consonants  for  double 
and  vice  versa,  the  forms  filgio,  elgie,  molgie,  &cv  the  elision  of  certain 
consonants  (e.g.  uedoa  for  vedova  aoa),  the  curtailing  of  participles  (e.  g. 
monta  for  montato  i9b). 

4  Especially  the  use  of  plural  verb-form  with  singular  subject,  charac 
teristic  of  a  '  Veneziano  toscanizzante  '. 


INTRODUCTION  xliii 

These   solecisms   of  orthography  and  grammar  apart,  the  Conflict- 
general   style  and  language   of   the   book   resemble  Tuscan  * 


rather  than  Venetian J ;  and  would  so  far  support  the  evidence  apparently 
already  drawn  from  the  subject-matter,  making  our  Vienna 
MS.  a  rather  careless   sixteenth-century   copy,  made   by   a 
Venetian  scribe,  of  an  earlier  and  apparently  Tuscan  document. 

But  the  question  at  once  arises,  is  the  toscanita  which 
underlies  the  quaint  and  curious  orthography  the  language 
of  a  true  Tuscan,  or  is  it  literary  Tuscan — the  style  affected 
by  later  Italian  writers  of  whatever  district,  and  fostered 
most  conspicuously  in  the  Cinquecento  by  the  illustrious 
Venetian  Pietro  Bembo :  the  homage  paid  by  later  centuries 
to  the  genius  of  Dante  and  Petrarch  ? 2  If  the  hypothesis 
of  an  early  Tuscan  original  seems  warranted,  equally  possible 
is  that  of  a  Venetian  of  the  sixteenth  century  toscanizzante. 

In  short,  some  one  aboutj[575- — possibly  the  Fra  Marino 

oftheSpanish  Preface— either  copiea~out_or  invented  this 

'  Gospel  of  Barnabas7!  If  he  invented  it,  the  more  puzzling 
solecisms  may,  after  all,  be  a  clumsy  attempt  at  archaism, 
and  the  main  interest  for  us  will  lie  not  so  much  in  the  style 
and  orthography  of  the  MS.  as  in  the  motives  which  inspired 
it,  and  the  materials  out  of  which  it  was  fabricated. 

Thus   much   we   may  say  with  confidence.     The   Italian 
Barnabas  is, to  all  intentsand  jjurposes,  anoriginj 
it  is  the  work  of  one  who,  whether  priest  orlayman,  monk 

1  There  is  a  general  consensus  of  opinion,  among  the  learned  Italian 
experts  whom  we  have  been  privileged  to  consult,  both  as  to  the  date  of 
the  word-forms  and  style  (fifteenth  or  sixteenth  centuiy),  and  also  as  to 
the  mingling  or  stratification  of  Tuscan  and  North-Italian  characteristics. 
Prof.  Monaci,  of  Rome,  inclines  to  a  Tuscan  original,  copied  later  by  a 
scribe  possibly  of  the  Emilia.     Prof.  Cesareo,  of  Palermo,  '  ritiene  certo 
cho  la  lingua  originale  sia  il  toscano,  e  che  il  MS.  di  Vienna  (o  il  suo 
archetipo)  sia  stato  copiato  da  un  amanuente  lombardo-veneto  il  qualo 
introdusse  qualche  forma  propria  del  suo  dialetto.'      Prof.  Crescini,  of 
Padua,  narrows  down  the  dialectical  area  to  the  Veneto,  assigning  certain 
other  characteristics,  such  as  the  ft's,  to  the  period  rather  than  to  any 
particular  district.     His  provisional  conclusions,  after  a  careful  study  of 
the  text,  are  as  follows  :  (i)  The  language  is  apparently  Tuscan  or  literary 
Italian,  but    the  scribe  Venetian  :    the   text,   therefore,   may  have  been 
originally  Tuscan,  copied  out  by  a  Venetian.     But  (2)  it  is  just  possible 
that   a  text  originally  Venetian  was  afterwards  modified  in  a  Tuscan 
sense  (toscanissato) . 

2  Cp.  especially  Bembo's  Prose  della  volgar  lingua. 


xliv 


INTRODUCTION 


Arabic 
original 
improb 
able. 


or  secular,  has  a  remarkable  knowledge  of  the  Latin  Bible — 
as  remarkable,  perhaps,  as  Dante's1 — and,  like  Dante,  a 
special  familiarity  with  the  Psalter,  jt  is  the  work  of  one 
whose  knowledge  of  the  Christian  Scriptures  is  conTuleralBIy 

~ih  advance  of  his  familiarity  with  the  !5criptufesi*orTsTam  : 

presumably,  therefore,  of  a  renegade  from  Christianity .  "it 
an  Arabic  prototype  should  eventually  be  discovered,  it  could 

"but  serve,  we  may  dare  to  say,  to  emphasize  the  originality 
and  individualit£^of  the  first_j.talian  translator.  But  as 
It  matter  of  fact  the  evidence  for  an  Arabic  original  is  vague 
and  fugitive.  Experts  say  that  the  Italian  of  our  MS.  by 
no  means  suggests  or  warrants  it 2 ;  and  the  external  evidence 
is  all  derived  either  from  the  mere  conjecture  of  Christian 
scholars 3,  or  from  the  probably  disingenuous  assertions  of 
Muslim  controversialists,  who,  though  challenged  again  and 

.again  during  nearly  _two_£^turies,  bave^never  yet^producid 

1  His  knowledge  of  Scripture  if  less  discerning  than  Dante's  is  equally 
extensive.     Dante,  it  is  true,  has  references  to  a  few  books  from  which 
Barnabas   draws    nothing,   viz.  :    Esther,    Canticles,   Zechariah,    Judith, 
Maccabees,  2  Corinthians,   Ephesians,  and  Jude ;  but  against  these  we 
may   place  in  the  other  scale  Barnabas's  references   to  Amos,    Haggai, 
Malachi,  and  Susanna,  and,  apparently,  the  First  Epistle  of  St.  John. 

2  On  this  subject  Prof.   C.  A.  Nallino,  of  the  University  of  Palermo, 
writes  :  '  Non  vi  trovo  affatto  tracce  di  arabismi.'     Prof.  Ignazio  Guidi, 
of  Rome,  is  of  a  similar  opinion,  and  points  out  the  frequency  of  such 
participial  phrases  as  '  partiti  gli  angeli ',  '  detto  quessto',  '  essendo  nato 
iessu ',  &c.,   '  le  quali  non  possono  esser  tradotte  a  parola  dall'  arabo, 
mentre  rispondono  benissimo  al  greco '.     The  linguistic  evidence,  how 
ever,  as  Prof.  Nallino  suggests,  is  not  conclusive  one  way  or  the  other, 
because,  while  mediaeval  translators  from  Arabic   into   Latin   give  us 
a  text  full  of  arabisms,  so  that  their  versions  '  divengono  d'una  barbarie 
incredibile,  e  permettono  quasi  di  ricostruire  dovunque  1'originale  arabo ', 
those  who  translated  into  *  idiomi  volgari ',  '  adoperando  una  lingua  viva, 
non  osavano  farle  violenza  e  procedevano  quindi  con  molta  libertii  di 
frase  nella  loro  versione '.     He  instances  the  treatise  of  az-Zargah  on  the 
Astrolabe,  with  its  word-for-word  Latin  version,  so  different  from  the 
free  Spanish  translation  made  from  the  same  Arabic  text  under  the 
auspices  of  Alphonso  X  of  Castile. 

3  Cramer,  who  procured  the  MS.  in  Amsterdam  before  1709  and  pre 
sented  it  to  Prince  Eugene  in  1713  (see  'Dedication',  p.  Ixxix),  supposes  an 
Arabic  original  '  sive  alia  lingua',  and  suggests  that  it  was  compiled  'a 
Sergio  monacho,  uno  6  tribus  illis  Alcorani  architectis '.     Toland,  to  whom 
Cramer  lent  the  MS.  in  1709,  and  Sale,  who  refers  to  it  in  the  Preface, 
Preliminary  Discourse,  and  Notes  to  his  Koran,  also  take  an  Arabic  proto 
type  for  granted,  but  their  evidence  is  naturally  dependent,  and  in  the 
last  resort  conjectural.     See  above,  p.  xvi,  and  cp.  Note,  p.  xlviii. 


INTRODUCTION  xlv 

a  copy  of  Barnabas  in  Arabic^,  and  ansjbejjejyecl  Jx>  owe  their 
knowledge  of  the^_*  Gxtspelis '  existence  to  the  writin 
George~SaTe^which  they  certainly  possess. 


III.   THE  QUESTION  OF  THE  LOST  GNOSTIC  GOSPEL. 

(i)  The  question  of  a  possible  Arabic  original  will  always  (i)  His- 
retain   a   certain   degree   of   interest,    however    remote    that  Notices  of 
possibility  may  seem.     But   there  is  another  problem  con- the  lost 
nected  with  the  sources  and  antecedents  of   our  document 
which  is  of  far  deeper  and  more  permanent  interest.     Does      * 
the   Italian   Barnabas   enshrine    within    its   covers   the    lost   "a^a-7 
Gnostic  Uospel  which  Bore  tnat  name? 


There  is  aT  legendTthat  when  the  relics  of  St.  Barnabas  The 
were  discovered  in  Cyprus  in  the  fifth  century  there  was 
found  lying  onhis  breast  a  copy  of  the  Gospel_oJ  SF.  Matthew 
written  by  his  own  hand  ^  Our"  Barnabas,  though  the 
opening  section  of  its  narrative  is  drawn  from  St.  Luke2, 
uses  St.  Matthew  preponderatingly  in  its  earlier  chapters, 
and  possibly,  also,  in  those  that  follow. 

The  so-called  '  Gelasian  Decree '  mentions  an  Ecangelium  The 
Barnabe  in  its  index  of  prohibited  and  heretical  books  3  :  and  ^ etum 

1  GeZo.su. 

it  is  perhaps  important  for  our  purpose  to  note  that  if  the 

Decretum  Gelasii  is  to  be  dated,  as  generally  supposed,  in 
the  century  after  Gelasius,  we  have  testimony  here  to  the 
survival  of  such  an  apocryphal  Gospel  practically  in  the  age 
of  Mohammed. 

(ii)  It  is  quite  conceivable,  then,  that  some  of  the  apocryphal  (H)  Possi- 
stories  in  the  Qoran 4  may  be  indirectly  borrowed  from  this  f^uL*0 
Gospel.     If  this  be  so,  then  a  Christian  student  of  the  Qoran  here, 
would  at  once  be  attracted  by  the  Gnostic  Gospel  of  Barnabas 
if  it  chanced  to  fall  into  his  hands. 

Assuming,  then,  for  the  sake  of  argument,  that  an  original 
Gnostic  Barnabas,  or  a  Latin  version  of  the  same,  fell  into 

1  Acta  Sanctorum,  Bolland:  Junii.  torn,  ii,  pp.  422  sqq.  and  450  (Antwerp, 
1698).  The  discovery  was  made,  according  to  the  early  historians,  in  the 
fourth  year  of  the  Emperor  Zeno;  i.  e.  478  A.  D. 

a  The  Annunciation  :  Barn.  3h ;  Luke  i.  26  sqq. 

3  Decretum  Gelasii,  vi.  10.  *  See  above,  p.  xxix. 


xlvi 


INTRODUCTION 


Items 
drawn 

Barnabas. 


the  hands  of  a  Christian  renegade  of  the  fourteenth  or  fifteenth 
century  —  just  as  the  Spanish  translation  (?)  of  our  present 
'  Gospel  '  fell  into  Fra  Marino's  hands  in  the  last  quarter 
of  the  sixteenth  —  it  would  give  him  at  once  a  title  for  his 
great  missionary  pamphlet,  and  a  vast  amount  of  material 
to  work  upon. 

To  begin  with,  if  Era  Marino's  story  has  any  value1,  the 
Gnostic  Gospel  would  contain  the  'substance  of  the  prefatory 
and  valedictory  denunciations  of  St.  Paul.  "What  else  our 
MS.  may  be  supposed  to  have  preserved  of  that  interesting 
document,  may  well  be  left  to  experts  to  decide,  now  that 
they  have  the  text  of  Barnabas  before  them.  It  may,  how 
ever,  be  worth  while  to  collect  together  a  few  suggestions, 
some  of  which  may  possibly  prove  useful  in  view  of  a  more 
searching  and  scientific  investigation  than  we  have  found 
practicable  hitherto. 

First,  then,  for  the  solitary  fragment  of  the  original 
Barnabas  that  remains  to  us.  ~Bapva/3as  6  anoa-ToXos  ((fry  fv 
s  Trovujpais  aOkitoTepos  6  riK^o-as.  Siori  aTifp\£Ta.i  TrXeoy 
S  a^aprias  2. 

This  is  quite  in  the  manner  of  our  Italian  '  Barnabas  ',  who 
is  full  of  sententious  ethical  maxims  with  a  spice  of  epi 
grammatic  hyperbole  :  and  it  is  in  line  with  his  constant 
enforcement  of  the  duty  of  humility,  and  his  strictures  on 
the  sins  of  the  tongue.  We  have  not,  however,  succeeded 
in  discovering  its  exact  counterpart  in  the  text.  Perhaps 
another  will  be  more  fortunate. 

For  the  rest,  apart  from  the  matter  clearly  derived  from 
the  Canonical  Gospels,  an  indefinite  amount  of  which  would 
inevitably  be  incorporated  in  any  apocryphal  life  of  Christ, 
we  may  perhaps  see  traces  of  the  Gnostic  Barnabas  in  the 
'  painless  Birth  '  and  '  brilliant  light  '  already  referred  to,  and  in 
details,  perhaps,  of  the  Angelology  and  of  the  Eschatology. 
Some  of  the  apocryphal  miracles,  and  of  the  apocryphal 


1  See  it  cited  above,  p.  xi  :  if  we  suppose  our  Barnabas  to  have  originated 
with  Fra  Marino,  he  may  yet  have  found  its  nucleus  (in  Greek  or  Latin) 
in  the  form  of  the  old  Gnostic  Gospel,  and  dressed  it  up  beyond  casual 
recognition  by  the  resources  of  his  fertile  imagination. 

2  Grabe,  Spicilegium  i.  (ex  Cod.  Barocc.  39). 


INTRODUCTION  xlvii 

parables  (several  of  which  are  of  great  beauty),  may  perhaps 
be  due  to  the  same  source;  which  may  be  responsible  also 
for  the  otherwise  inexplicable  elimination  of  St.  John  the 
Baptist l,  and  for  the  prominence  throughout  the  narrative 
of  Pilate,  Herod,  and  CaiaphasJ  The  substitution  of  Barnabas 
for  Thomas  (or  for  Simon  ^elotes)  in  the  list  of  the  Twelve 2 
would  be  a  credible  expedient  in  a  comparatively  late  pseudo- 
evangelium,  while  the  non-identification  of  Judas  and  Thaddaeus 
is  paralleled  in  early  Syrian  tradition.  The  acceptance  of 
the  Jewish  story  mentioned  by  St.  Matthew  as  an  explanation 
of  the  empty  tomb  3  would  come  natural  to  one  whose  purpose 
was  to  combat  the  '  orthodox '  New  Testament  teaching 
about  Christ.  But  the  most  striking  element  of  all  in  this 
connexion  is  the  '  docetic  Passion ',  in  which  Judas  is  arrested, 
tried,  and  crucified  in  his  Master's  place.  Of  this  there  are 
but  vague  suggestions  in  the  Qoran — derived,  it  may  be,  by 
Mohammed  from  some  snatches  of  the  Gnostic  Sarnalas 
overheard  and  scarcely  comprehended  :  in  our  Barnabas  the 
episode  is  drawn  out  with  great  fullness  and  remarkable 
dramatic  power. 

With  these  suggestions  we  prefer  to  leave  the  matter  in 
the  hands  of  those  more  competent  to  deal  with  it :  confident, 
as  we  have  already  observed  elsewhere 4,  that  Barnalas  will 
be  found  to  raise  problems  of  considerable  importance — if  not 
to  the  student  of  early  Gnostic  literature,  at  any  rate  to  the 
_^ildent_of  mediaeval  th nn gh  t}  aruj__t£L  t.lj^sejnjere^j^^hjther^ 
^cademicalty  or  practically,  in  thg__j:elations  Between  Islam 
and  Christianity. 

1  St.  John   being  eliminated   and  his   role   apportioned   to  Jesus  as 
forerunner  of  Mohammed,  it  becomes  natural,  as  we  have  already  sug 
gested,  to  call  Mohammed  the  Messiah.     Moreover,  the  constant  stress 
laid  on  the  descent  of  the  Messiah  from  Ishmael  and  not  from  Isaac 
shows  that  the  identification  of  Mohammed  and  Messiah  is  not  due,  as 
has  been  supposed,  to  mere  ignorance  of  the  Qoran. 

2  See  i3b,  and  the  note  on  that  passage  (p.  25,  note  4). 

3  See  227a-b. 

4  See    an    article    in    the   Journal  of  Theological  Studies,    April,     1905, 
pp.  424-33. 


xlviii  INTRODUCTION 


NOTE  BY  PROFESSOR  MARGOLIOUTH 

Against  the  supposition  that  the  Gospel  of  Barnabas  ever 
existed  in  Arabic  we  must  set  the  argument  from  silence 
about  such  a  Gospel  in  the  polemical  literature  of  the 
Moslems.  This  has  been  admirably  catalogued  by  Stein- 
schneider  in  his  monograph  on  the  sulrject  in  the  Abhand- 
lungen  fur  die  Kunde  des  Morgenlandes,  1877.  Of  the 
works  enumerated  by  him,  three,  belonging  to  very  different 
periods,  are  accessible  in  printed  editions.  Tpthe  writers  of 
all  these  treatisesthe  Gospel  of  jBarnabas  would  have  been 


yerywelcome,  but  the  famejrf  it  hadnot  reached  their  ears. 

The  earliest  of  them  is  Ibn  Hazm  (obit.  456  A.  H.),  wtose" 
Fisal  fi-l-milal  wal-ahwd  wal-nihal  was  printed  in  Cairo  a  few 
years  ago  (part  i.,  1317  A.H.)     He  condemns  the  four  Evan 
gelists  with  much  vehemence,  and  declares  that  the  names  of 
the  Apostles  are  quite  unknown. 

The  treatise  of  Ibn  Taimiyyah  (obit.  728  A.  H.)  was  pub 
lished  in  Cairo  last  year  :  it  is  called  Al-Jawdb  al  Sahik  liman 
baddala  din  al-Masik.  He  is  far  less  virulent  than  his  prede 
cessor,  and  assigns  a  certain  amount  of  genuineness  to  our 
four  Gospels.  But  he  has  no  suspicion  of  the  existence  of  a 
Gospel  favouring  the  Prophet  as  does  the  Gospel  of  Barnabas. 

The  treatise  of  Abu  '1-Fadl  al-Su'udl  (composed  942  A.  H., 
and  based  on  the  earlier  work  of  Abu  '1-Baka  Salih  al-Ja'farl) 
was  published  at  Leyden,  1877-92,  with  the  title  Disputatio 
pro  reliffione  Muhammedana  adversus  Christianas.  The  author 
deals  with  the  Four  Gospels,  ^he,  genuineness  oj^  which_Jie 
appears  to  assume,  though  he  regara^jhe^Cliiigtia^inter- 
pretation  as  erroneous. 

A  work  in  which  we  might  certainly  have  expected  to  find 
some  allusion  to  an  Arabic  Gospel  of  Barnabas,  if  such 
existed,  is  the  Bibliography  of  Hajji  Khallfah  (obit.  A.  H. 
1067,  1656-7  A.  D.).  Under  the  heading  Injil  he  gives  the 
names  of  the  four  Evangelists,  and  asserts,  as  many  others 
assert,  that  the  Gospel  of  'Isa  Ibn  Maryam  must  have  been 
quite  different.  But  he  knows  of  no  Barnabas. 

The  conjecture   that    any  knowledge   which    the    Indian 


INTRODUCTION  x]ix 

Moslems  may  possess  of  the  Gospel  of  Barnabas  is  due  to 
Sale's  Koran  seems   to  me  highly  probable,  if   not  certain. 
I   am    unfortunately   not    acquainted_gith    any  Arabic__ot- 
Persian  work  which  makes  any  allusion  to  it. 

The  notion  of  conjecturally  restoring-  the  Gospel  which  the 
Christians  were  supposed  to  have  altered  must  have  occurred 
to  many  a  Moslem,  since  conjectural  restorations  exist  in 
Arabic  of  the  Book  of  Abraham  and  the  Psalms.  A  Moslem 
who  was  well  acquainted  with  his  own  religion  would  not, 
however,  have  reconstructed  it  in  the  form  of  a  Gospel  of 
Barnabas,  but  in  the  form  of  a  direct  address  from  the  Deity 
to  clsa.  It  is  curious  that  the  author  of  the  remarkable 
Sufi  work  called  'The  Perfect  Man'  (about  1400  A.  D.), 
whose  purpose  is  to  show  that  the  Christians  will  through 
the  intercession  of 'Isa  be  saved,  declares  that  their  Gospel 
begins  '  In  the  name  of  the  Father,  the  Mother,  and  the 
Son'.  From  the  rest  of  his  discussion  he  appears  to  know 
the  Gospel  only  from  the  Qoran. 

The  Arabic  glosses  to  the  Gospel  of  Barnabas  cannot 
have  been  composed  by  any  one  whose  native  language 
was  a  form  of  Arabic ;  the  mistakes  both  of  orthography 
and  of  grammar  being  such  as  betray  the  foreigner1.  It 
is  possible  that  the  wrong  order  of  the  words  is  in  many 
cases  due  to  their  being  written  on  the  margin  of  the  MS., 
and  not  therefore  intended  by  the  writer.  In  the  notes 
corrections  are  suggested  where  the  writer's  meaning  has  to 
be  divined,  and  sometimes  elsewhere  :  but  it  has  not  been 
thought  necessary  to  correct  the  glosses  systematically.  The 
inch  at  the  end  of  many  of  the  glosses  implies  that  the  author 
is  quoting  from  some  book,  possibly  from  memory :  and  that 
book  seems  occasionally  to  be  the  Qoran,  of  which  the 
glossator  had  some,  though  no  very  profound,  knowledge. 

1  This  fact  escaped  the  notice  of  Toland,  whose  erudition  was  more 
diffuse  than  exact,  as  also  of  La  Monnoye,  who  describes  the  '  citations 
Arabes '  as  '  fort  bien  e'crites '  (see  below,  p.  Ixxi)  ;  but  the  learned  Denis 
(see  p.  Ixxvi)  did  not  fail  to  observe  it.  [L.  R.] 


INTRODUCTION 


IV.   EXTRACTS  FROM  DOCUMENTS  RELATIVE  TO  BARNABAS. 

A. 
THE    SPANISH   FRAGMENTS. 

I.      THE    ORIGIN    OF   CIRCUMCISION. 


Spanish. 

Entonces  dixo  Jesus ; 
Adam,  el  primer  hombre 
aviendo  comido  por  engano 
del  demonic  la  comida  pro- 
hibida  por  Dios  en  el  parayso, 
se  le  rebel  b  su  carne  a  su 
espiritu;  por  lo  qual  jurb 
diziendo,  Por  Dios  que  yo  te 
quiero  cortar ;  y  rompiendo 
una  piedra  tomb  su  carne  para 
cortarla  con  el  corte  de  la 
piedra  .  Por  lo  qual  fue  re- 
prehendido  del  angel  Gabriel, 
y  el  le  dixo ;  Yo  he  jurado 
por  Dios  que  lo  he  de  cortar, 
y  mentiroso  no  lo  sere  jamas . 
Ala  hora  el  angel  le  enseno 
la  superfluidad  de  su  carne  y 
a  quella  cortb  .  De  manera 
que  ansi  como  todo  hombre 
toma  carne  de  Adam,  ansi 
esta  obligado  a  cumplir  aquello 
que  con  juramento  prometib. 
[ap.  Sale,  Prelim.  Disc.,  §  iv.j 


Italian. 

allora  disse  iessu,  adamo 
primo  homo  hauendo  man- 
giato  per  fraude  di  satana  il 
cibo  proibito  da  DIO  nel  para- 
disso  .  si  ribelo  al  spirito  la 
charne  sua  onde  giuro  dicendo 
per  DIO  chio  ti  uolgio  talgiare 
.  he  roto  uno  sasso  presse  la 
sua  charne  per  talgiarlla  con 
il  talgio  della  pietra  onde  ne  f  u 
ripresso  del  angelo  gabrielo  . 
he  lui  risspose  io  ho  giurato 
per  DIO  di  talgiarlo  bugiardo 
non  sero  giamai  .  allora  lan- 
gelo  li  mosstro  la  superfluita 
della  sua  charne  he  quella 
talgio  .  he  pero  sichome  ogni 
homo  prende  charne  dalla 
charne  di  adamo  chosi  elgie 
obligate  di  osseruare  quanto 
adamo  giurando  promisse . 

[MS.  22%  22b.] 


2.      ABRAHAM   AND   THE  ANGEL. 


Spanish. 

Dixo  Abraham,  Que  hare 
yo  para  servir  al  Dios  de  los 


Italian. 

....  disse  abraham  che  chossa 
fare  debo  per  seruire  lo  DIO  di 


INTRODUCTION 


Li 


Spanish. 

sanctos  y  prophetas  ?  Re- 
spondib  el  angel,  Ve  a  aquella 
fuente  y  lavate,  porque  Dios 
quiere  hablar  contigo.  Dixo 
Abraham,  Como  tengo  de 
lavarme  ?  Luego  el  angel 
se  le  apparecio  como  uno  bello 
mancebo,  y  se  lavo  en  la 
fuente,  y  le  dixo,  Abraham, 
haz  com  yo  .  Y  Abraham  se 
lavo. 

[ap.  Sale,  Prelim.  Disc.,  §  iv.] 


Italian. 

angioli  he  santti  proffeti .  Ris- 
spose  langello  ua  in  quel  f onte 
he  lauati  perche  DIG  uole  parl- 
lare  techo  .  Risspose  abraham 
hor  chome  lauarmi  debo; 
allora  langelo  sell  appresento 
chome  uno  bello  giouine  he 
si  lauo  nel  fonte  dicendo  fa 
chossi  hanchora  te  ho  abra 
ham  .  lavatossi  abraham  .... 
[MS.  30",  3ob.] 


THE  JUDGEMENT  ON  THE  SEEPENT. 


Spanish. 

Y  llamo  [Dios]  a  la  ser- 
piente  y  a  Michael,  aquel  que 
tiene  la  espada  de  Dios  y  le 
dixo;  Aquesta  sierpe  es  ace- 
lerada,  echala  la  primera  de 
parayso,  y  cortale  las  piernas 
y  si  quisiere  caminar,  arras- 
trara  la  vida  por  tierra  .  Y 
Ilam6  a  Satanas,  el  qual  vino 
riendo,  y  dixole;  Porque  tu 
reprobo  has  enganado  a  aques- 
tos,  y  los  has  hecho  immun- 
dos  ?  Yo  qiiiero  que  toda 
immundicia  suya,  y  de  todos 
sus  hijos,  en  saliend  de  sus 
cuerpos  entre  por  tu  bocha, 
porque  en  verdad  ellos  haran 
penitencia,  y  tu  quedaras  harto 
de  immundicia. 

[op.  Sale  on  Koran,  ch.  vii.] 


Italian. 

he  chiamato  il  serpe  DIG 
chiamo  langelo  micchaelle 
quello  che  tiene  la  spada  di 
DIG  [he]  disse  .  questo  scel- 
lerato  serpe  scatia  prima  del 
paradisso  he  di  fuori  talgiali 
le  gambe  il  quale  si  lui  uora 
chaminare  si  strasini  la  uita 
per  la  terra  .  chiamo  DIG  dapoi 
satana  il  quale  uene  ridendo 
he  disseli  perche  tu  reprobo 
hai  inganato  chostoro  he  li  hai 
fato  diuentare  inmondi  .  io 
uolgio  che  ogni  innrtnditia 
loro  he  di  tutti  li  loro  fioli 
che  con  uerrita  farano  peni- 
tenzza  he  mi  seruirano  .  nello 
usscire  del  chorpo  loro  hentri 
per  la  bocha  tua  he  chosi 
serai  satio  de  inmonditie  . 


[MS.  43a-] 


d  2 


Hi 


INTRODUCTION 


4.      THE    DOCTRINE    OF    THE    MESSIAH.1 


Translation  from  Spanish. 

And  when  Jesus  had  ended 
his  prayer  the  High  Priest 
cried  with  a  loud  voice, '  Stay, 
Jesus,  we  want  to  know  who 
thou  art,  for  the  quiet  of  our 
people.'  He  answered, '  I  am 
Jesus  of  Nazareth,  born  of 
Mary,  of  the  stock  of  David, 
a  mortal  man,  and  fear  God, 
and  seek  his  honour  and 
glory.'  The  High  Priest 
said,  'It  is  written  in  the 
book  of  Moses  that  God  is 
to  send  the  Messias,  who  will 
come  and  declare  the  truth, 
and  will  bring  mercy  with 
him,  and  therefore  we  desire 
thee  to  tell  us,  if  thou  art 
the  Messias  whom  we  expect?' 
Jesus  said,  'It  is  true  that 
God  has  so  promised,  but  I 
am  not  he :  for  he  was  created 
before  me.'  The  High  Priest 
said, '  By  thy  words  andjsigns 
we  know  that  thou  art  a  prov 
het  and  a  saint  ot  God;  and 
^erefore  I  entreat  "thee^  in_ 
his  name  and  for  hissake, 
ffi^  thjru  tellus_  how  tbe% 
^Tessias  will  come.'  Jesus 
answered,  '  As^Goa  liveth,  I 
am  not  that  Messias  which 
the  tribes  of  the  earth  wait 
for,  as  God  promised  by  our 


Italian. 

Finita  la  oratione  .  il  pon- 
tifice  disse  ad  alta  uoce  fer- 
mati  iessu  che  ci  mancha 
dissapere  chi  se  tu  per  quiete 
della  nosstra  gente  .  Risspose 
iessu  io  son  iessu  fiolo  di  maria 
della  stirpe  di  dauit  .  homo 
che  he  mortale  he  teme  DIG 
et  cercho  che  sia  dato  ha  DIG 
honore  he  gloria  .  B/isspose 
il  pontifice  nel  libro  di  mose 
he  scrito  che  DIG  nosstro  deue 
madarci  il  messia  il  qualle 
uenira  ha  nontiarne  quelo  che 
nolle  DIO  .  he  portera  al  mond- 
do  la  misserichordia  di  DIO . 
pero  ti  prego  dici  la  uerila  sei 
tu  il  messia  di  DIO  che  noi 
asspetiamo  .  Risspose  iessu 
elglie  uero  che  chossi  ha  pro- 
messo  il  nosstro  DIO  ma  pero  io 
no  son  quello  perche  elgie 
fato  auanti  di  me  he  uenira 
dapoi  di  me  .  Risspose  il  pon 
tifice  per  le  tui  parolle  he 
segni  ad  ogni  modo  chre- 
diamo  te  essere  proffetta  he 
santo  di  DIO  .  pero  ti  preggo 
in  nome  di  tutta  iudea  he 
issdraelle  che  tu  per  ammore 
di  DIO  ci  dicha  chome  uenira 
il  messia  .  R/isspose  iessu 
Viue  DIO  alia  chui  pressenza 
sta  la  anima  mia  che  io  non 


1  In  the  following  extracts  matter  peculiar  to  either  Italian  or  Spanish 
is  indicated,  as  far  as  possible,  by  italics. 


INTRODUCTION 


liii 


Translation  from  Spanish. 
father  Abraham,  saying,  In 
thy  family  I  will  bless  all 
{nEes^  ±}ut"when  God  shall 
Take  me  out  of  the  world 
Satan  will  again  promote  this 
cursed  sedition,  making  the 
wicked  believe  that  I  am 
the  Son  of  God.  My  words 
and  doctrine  will  be  corrupted, 
insomuch  that  scarce  thirty 
Taithful  shall  be  found._  Then 
will  God  have  mercy  on  his 
people,  and  will  send  his  mes 
senger  into  the  ^vorldJ  by 
whom  he  hath  created  all 
things :  and  he  will  come 
from  the  South  with  power, 
and  will  destroy  Idolaters, 
and  take  away  from  Satan 
the  empire  that  he  has  over 
men,  and  will  bring  the 
mercy  of  God  and  salvation 
to  those  that  shall  believe 
him.  Blessed  are  those  that 
shall  believe  him' 


'I,  that  am  unworthy  to 
loose  his  shoes,  have  had  the 
favour  to  see  him.'  The 
President,  the  High  Priest 
and  Herod  said,  '  Disturb  not 
thyself,  Jesus  the  saint  of 
God,  for  in  our  time  there 
will  be  no  more  sedition :  for 
we  will  write  to  the  holy 


Italian. 

son  il  messia  il  qualle  asspeta 
^  tutte  le  tribu  della  terra  . 
sichome  DIO  promisse  ha  il 
padre  nosstro  abraham  dicen- 
do  .  Nel  seme  tuo  benediro 
tutte  le  tribu  della  terra  .  Ma 
quando  DIO  mi  leuera  dal 
monddo  satana  suscitera  di 
nouo  quessta  seditione  malla- 
deta  .  chon  fare  credere  alii 
empij  che  io  sia  DIO  he  fiolo 
di  DIG  onde  serano  contami 
nate  le  mie  parolle  he  la  mia 
dotrina  .  talmente  che  apena 
rimanerano  trenta  fideli  onde 
DIO  hauera  misserichordia  del 
monddo  he  mandera  il  nontio 
suo  per  il  qualle  haffato  il 
tutto  .  il  qualle  uenira  dalla 
parte  di  mezzogiorno  chom 
potessta  he  disstrugera  //  id- 
doli  chon  li  iddolatri  impero- 
che  lui  leuera  lo  imperio  ha 
satana  che  elgi  ha  sopra  li 
homeni  .  Elgi  portera  secho 
la  misserichordia  di  DIO  in 
sallute  de  chi  li  chrederano 
he  b[e]ato  cholui  che  chre- 
dera  al  suo  parlare  . 

Io  indegno  di  sciolgere  li 
suoi  chalziamenti  .  ho  hauto 
gratia  he  misserichordia  da 
DIO  di  uederllo  .  Risspose 
allora  il  pontifice  con  il  pre 
side  he  il  Re  dicendo  non  ti 
turbare  ho  iessu  santo  di  DIO 
perche  al  nosstro  tempo  non 
sera  piu  quessta  seditione  .  in 


liv 


INTRODUCTION 


Translation  from  Spanish. 
senate  of  Rome,  that  by  an 
imperial  decree  none  may  call 
thee  God/     Jesus  said, '  I  am 
not  comforted  with  this ;  for 

9f"m^m 

from  whence  ye  hope  for 
^ight,  darkness  will  corned 
But  my  consolation  is  in  the 
coming  of  the  Messenger  of 
God,  who  will  destroy  all 
false  opinions  concerning  me ; 
and  his  law  shall  run  through 
the  whole  world ;  for  so  God 
promised  our  father  Abraham. 
And  above  all  my  comfort  is 
that  his  faith  shall  have  no 
end,  but  shall  be  inviolable 
and  preserved  by  God.'  The 
High  Priest  said,  '  Will  any 
more  prophets  appear  aftet 
tne  coming  ot  tfte  Messias  ? ' 
Jesus  answered,  '  There  will 
come  no  more  true  prophets 
sent  by  God ;  but  there  will 
come  many  false  prophets,  for 
which  I  grieve  ;  because  they 
will  be  stirred  up  by  Satan, 
by  the  just  judgement  of 
God,  and  they  will  shelter 
themselves  with  my  Gospel.' 
Herod  said,  '  How  is  it  the 
just  judgement  of  God  that 
such  wicked  men  should 
come?'  Jesus  said,  '  It  is 
just  that  he  who  believes  not 
the  truth  to  his  salvation 
should  believe  a  lie  to  his  con 
demnation  ;  for  the  world  de- 
spiseth  the  good  and  believeth 


Italian. 

modo  che  scriueremo  nel  sachro 
senato  romano  talmente  che 
per  dechreto  imperiale  niuno  ti 
chiamerano  piu  DIG  ouero  fiolo 
di  DIG  .  allora  disse  iessu  del 
uostro  parllare  non  mi  ehon- 
solo  perche  doue  sperate  luce 
uenirano  tenebre  ma  la  mia 
chonssolatione  he  sopra  la 
uenuta  dello  nontio  di  DIO  . 
il  qualle  disstrugera  ogni 
falssa  opinione  di  me  he  la 
sua  fede  disscorera  he  pren- 
dera  tutto  il  monddo  .  perche 
chossi  ha  promesso  DIO  ha 
abraham  padre  nostro  .  he 
quello  che  mi  da  chonssolatione 
he  che  la  fede  sua  non  hauera 
fine  ma  sera  inuiolata  seruata 
da  DIO  .  Risspose  il  pontifice 
dapoi  la  uenuta  de  il  nontio 
di  DIO  ueniraui  altri  proffeti  . 
Risspose  iessu  non  uenira 
dapoi  di  lui  ueri  profeti 
mandati  da  DIO  ma  uenira 
grande  quantita  di  falssi  prof 
feti  de  il  che  mi  dolgio .  perche 
li  susciterra  satana  per  iussto 
iuditio  di  DIO  he  si  choprirano 
sotto  pretessto  dello  euangelio 
mio  .  Risposse  herode  chome 
he  iussto  iuditio  di  DIO  che 
uengino  chotali  empij  .  Ris 
spose  iessu  elgie  iussto  che 
cholui  il  qualle  non  uolle 
chredere  alia  uerrita  per  sua 
sallute  chredi  alia  bugia  per 
sua  danatione  .  onde  ui  dicho 


INTKODUCTION 


Iv 


Translation  from  Spanish. 
the  bad,  as  is  seen  in  the  time 
of  Micheas  and  Jeremias ;  for 
every  one  loveth  his  like.' 
The  High  Priest  said,  <  What 
will  the  Messias  be  called, 
and  how  shall  his  coming  and 
manner  of  life  be  known  ? ' 
Jesus  answered, '  The  name  of 
the  Messenger  of  God  is 
Admirable;  for  God  himself 
gave  it  him  after  he  had 
created  his  soul  and  placed  it 
in  celestial  brightness.  God 
said,  Observe,  Mohammed, 
for  I  will  for  thy  sake  create 
paradise  and  the  world  with 
a  great  number  of  creatures, 
of  which  I  make  thee  a  pre 
sent  :  so  that  whosoever  shall 
bless  thee  shall  be  blessed, 
and  whosoever  shall  curse 
thee  shall  be  cursed.  And 
when  I  shall  send  thee  into 
the  world  I  will  send  thee  for 
my  messenger  of  salvation, 
and  thy  words  shall  be  true ; 
so  that  heaven  and  earth 
shall  fail,  but  they  shall 
never  fail  in  thy  law.  Mo 
hammed  is  his  blessed  name.' 
Then  the  multitudes  lifted  up 
their  voices  and  said,  '  Send 
us,  O  God,  thy  messenger ; 
come  presently,  O  Moham 
med,  for  the  salvation  of  the 
world.' 

\_ap.  White,  Bampt.  Led.,  1784, 
pp.  xxxiii-xxxvii.] 


Italian. 

che  il  monddo  sempre  ha  diss- 
prezato  li  ueri  proffeti  he 
ammato  li  falssi  chome  si  pol 
uedere  al  tempo  di  michea  he 
hieremia  .  Perche  ogni  simille 
am  ma  il  suo  simille  .  Disse 
allora  il  pontifice  chome  sara 
chiamato  il  messia  he  quale 
segno  dimosstrera  la  sua 
uenuta  .  Risspose  iessu  il 
nome  del  messia  he  admira- 
bile  perche  DIG  propio  li  posse 
il  nome  quando  elgi  hebe 
chreato  la  anima  sua  .  he 
chollochata  intuno  splendore 
cellesste  DIG  disse  asspeta 
Machometo  che  per  ammore 
tuo  io  uolgio  chreare  il  para- 
disso  he  il  monddo  .  he  molti- 
tudine  grande  di  chreature 
delle  qualli  te  ne  fazo  uno 
pressente  talmente  che  .  chi 
te  benedira  sara  beneddeto  he 
chi  te  malladira  sarra  malla- 
deto .  quando  io  ti  maridero  al 
monddo  io  ti  mandero  mio 
nontio  di  sallute  he  la  tua 
parolla  sara  uera  talmente  . 
che  manchera  il  cielo  he  la 
terra  ma  non  manchera  gia- 
mai  la  tua  fede  .  Machometo 
he  il  suo  nome  beuedeto  . 
Allora  il  uolgo  leuo  le  uocj 
dicendo  ho  DIG  mandazi  il  tuo 
nontio  ho  machometo  uieni 
pressto  in  sallute  del  monddo . 

[MS.  ioib-io3b.] 


Ivi 


INTRODUCTION 


5.   THE  TRANSFORM ATION  OF  JUDAS. 


Translation  from  Spanish. 

Judas  came  near  to  the 
people  with  whom  Jesus  was ; 
and  when  he  heard  the  noise 
he  entered  into  the  house 
where  the  disciples  slept. 
And  God,  seeing  the  fear  and 
danger  of  his  servant,  ordered 
Gabriel  and  Michael  and 
Rafael  and  Azrael  to  carry 
him  out  of  the  world.  And 
they  came  in  all  haste,  and 
bare  him  out  of  the  window 
which  looks  towards  the  south, 
and  they  placed  him  in  the 
third  heaven,  where  he  wil]^ 
remain  blessing  God,  in  the. 


company  of  angeTsTtill  near 


the  end  of  the  world. 

And  Judas  the  traitor  en 
tered  before  the  rest  into  the 
place  from  which  Jesus  had 
just  been  taken  up.  And  the 
disciples  were  sleeping.  And 
the  wonderful  God  acted  won 
derfully,  changing  Judas  into 
the  same  figure  and  speech 
with  Jesus.  We,  believing 
that  it  was  he,  said  to  him, 
'  Master,  whom  seekest  thou?1 
And  he  said  to  them,  smiling, 
( Ye  have  forgotten  yourselves 
since  ye  do  not  know  Judas 
Iscariot.'  At  this  time  the 
soldiery  entered ;  and  seeing 
Judas  so  like  in  every  respect 


Italian. 

Auicinandossi  li  soldati  chon 
iuda  al  locho  doue  hera  iessu  . 
iessu  sentite  la  uenuta  di 
molta  gente  onde  temendo 
se  ritiro  in  chassa  he  li  undeci 
dormiua  .  allora  DIG  uedendo 
il  perichollo  de  il  seruo  suo 
uchomanddo  ha  gabrielo  mi- 
chaelle  Rafaele  he  uriello 
ministri  suoi  che  leuassero 
iessu  da  il  monddo  .  Venero 
li  angioli  santi  he  presono 
iessu  fuori  per  la  fenestra  che 
guarda  ha  mezo  giorno  il  por- 
torno  .  he  il  chollochorno  nel 
terzo  cielo  in  chompagnia  di 
angioli  benedicendo  DIG  in 
etterno. 

Entro  chon  empito  iuda 
hauanti  di  ogniuno  nella  stan- 
tia  doue  iessu  fu  leuato  he 
dormiuano  li  undeci  .  onde  il 
mirabile  DIG  hopero  mirabil- 
mente  per  modo  che  iuda  fu 
talmente  trassmutato  nel  parl- 
lare  he  nella  facia  simille  ha 
iessu  che  noi  credeuamo  lui 
essere  iessu  .  he  lui  hauendoci 
desstati  ricerchaua  doue  hera 
il  maesstro  .  onde  noi  admi- 
rati  risspodessimo  tu  signore 
sei  il  maesstro  nostro  hora  sei 
smetichato  di  noi  .  he  lui 
soridendo  disse  hora  sette 
stolti  che  non  chonossete  me 


INTRODUCTION 


Ivii 


Translation  from  Spanish. 
to  Jesus  laid  hands  upon  him 


The  soldiers  afterwards  took 
Judas  and  bound  him,  not 
withstanding-  he  said  with 
truth  to  them  that  he  was 
not  Jesus.  And  the  soldiers 
mocked  him  saying1,  '  Sir,  do 
not  be  afraid ;  for  we  are 
come  to  make  thee  King-  of 
Israel :  and  we  have  bound 
thee  because  we  know  thou 
hast  refused  the  Kingdom.' 
And  Judas  said,  '  Ye  have 
lost  your  senses.  I  came  to 
show  you  Jesus,  that  ye 
might  take  him  ;  and  ye 
have  bound  me,  who  am  your 
guide.'  The  soldiers  lost  their 
patience,  hearing  this,  and 
they  began  to  go  with  him, 
striking  and  buffeting  him, 
till  they  reached  Jerusalem 


[op.  White,  Bampt.  Led.,  1784, 
p.  Iviii  sq.] 


Italian. 

essere  iuda  scariot .  he  quessto 
dicendo  hentro  la  millicia  he 
detero  di  mano  ha  iuda  per- 
che  elgi  era  in  tutto  simille 

ha  iessu 

Pressero  li  soldati  iuda  he 
il  ligorno  non  senza  derissione 
.  perche  elgi  chon  uerita  ne- 
gando  di  non  essere  iessu  he 
li  soldati  scernendollo  dice- 
uano  ho  signore  no  temere  . 
perche  siamo  uenuti  per  farti 
Re  de  issdrahelle  he  ti  ha- 
biamo  ligato  perche  sapiamo 
te  richussare  il  reggno  .  Ris- 
sposse  iuda  hora  hauete  persso 
il  ceruello,  uoi  sete  uenuti  ha 
prendere  iessu  nazareno  cho 
arme  he  lanterne  chome  uno 
ladro  .  he  ligato  hauete  me 
che  qui  uia  guidati  per  farmi 
Re  .  allora  scampo  la  pazienza 
alii  soldati  he  chom  pugni 
he  chalzi  inchominciorno  ha 
chambiare  la  moneta  ha  iuda 
he  il  chondussero  chon  furia 
in  ierusalem  .  .  . 

[MS.  22Ib-222b.] 


6.       THE    CRUCIFIXION  :     SUBSEQUENT    APPEARANCE 
OF    JESUS. 


Translation  from  Spanish. 

They  carried  him  to  Mount 
Calvary,  where  they  executed 
criminals,  and  crucified  him, 
stripping  him  naked  for  the 
greater  ignominy.  Then  he 


Italian. 

....  onde  il  chondussero  allo 
monte  chaluario  doue  si  sos- 
pendeuano  li  malfatori  he 
hiuui  lo  chrucifissero  nudo 
per  maggiore  scerno  .  iuda 


Iviii 


INTRODUCTION 


Translation  from  Spanish. 
did  nothing  but  cry  out,  '  O 
m.y  God,  why  hast  thou  for 
saken  me,  that  I  should  die 
unjustly,  when  the  real  male 
factor  hath  escaped  ?  '  I  say 
in  truth  that  he  was  so  like 
in  person,  figure,  and  gesture 
to  Jesus,  that  as  many  as  knew 
him  believed  firmly  that  it  was 
he,  except  Peter :  for  which 
reason  many  left  his  doctrine, 
believing-  that  it  had  been 
false ;  as  he  had  said  that  he 
should  not  die  till  the  end  of 
the  world.  But  those  who 
stood  firm  were  oppressed  with 
grief,  seeing  him  die  whom 
they  understood  to  be  Jesus ; 
not  recollecting  what  he  had 
told  them.  And  in  company 
with  his  Mother  they  were 
present  at  his  death,  weeping 
continually.  And  by  means 
of  Joseph  of  Arimatheas  they 
obtained  from  the  President 
the  body  of  Judas.  And  they 
took  him  down  from  the 
cross,  burying  him  with 
much  lamentation  in  the  new 
sepulchre  of  Joseph ;  having 
wrapped  him  up  in  linen  and 
precious  ointments. 


Italian. 

ueramente  non  faceua  altro 
che  chridare  DIO  perche  mi 
hai  habandonato  essendo  che 
elgie  fuggito  il  malfatore  he 
io  son  ha  torto  morto  .  in 
uerita  dicho  che  tanto  hera 
simille  la  uoce  he  la  facia 
chon  la  perssona  di  iuda  ha 
iessu  che  li  dissepoli  suoi  he 
chredenti .  in  tutto  chredeuano 
lui  essere  iessu  onde  parte  si 
partirno  dalla  dotrina  di  iessu 
chredendo  loro  che  iessu  fussi 
f  alsso  prof  eta  .  he  che  chon  arte 
magicha  hauessi  fato  li  mira- 
choli  che  fece  perche  iessu 
haueua  deto  che  lui  non 
moriria  insino  hapresso  la  fine 
del  monddo  .  perche  ha  quel 
tempo  saria  stato  leuato  dot 
modo  ma  quelli  che  restorno 
stabilli  nella  dotrina  di  iessu 
loro  herano  .  tanto  circordati 
da  dollore  uedendo  loro  morire 
cholui  che  in  tutto  hera  simille 
ha  iessu  che  non  si  harechor- 
dauano  quanto  deto  haueua 
iessu  .  pero  in  chompagnia 
della  madre  di  iessu  andorno 
al  monte  chaluario  he  stetero 
non  sollo  pressenti  alia  morte 
di  iuda  sempre  piangendo  . 
ma  per  uia  de  nichodemo  he 
iosefo  di  abarimatia  impetror- 
no  da  il  presside  il  chorpo  di 
iuda  per  sepellirlo  .  onde  il 
leuorno  di  chroce  cho  tatte 
pianto  che  certamente  niuno  il 


INTRODUCTION 


lix 


Translation  from  Spanish. 


They  all  returned  each  man 
to  his  house :  and  he  who 
writeth,  with  James  and 
John,  went  with  the  Mother 
of  Jesus  to  Nazareth.  And 
the  disciples  who  did  not  fear 
God  with  truth  went  by  night 
and  stole  the  body  of  Judas 
and  hid  it ;  spreading  a  report 
that  he  had  risen  again,  from 
whence  sprang  great  confu 
sion  among  the  people.  And 
the  High  Priest  commanded, 
under  pain  of  Anathema,  that 
no  one  should  talk  of  him ; 
and  on  this  account  raised  a 
great  persecution,  banishing 
some,  tormenting  others,  and 
even  stoning  some  to  death ; 
because  it  was  not  in  the 
power  of  anyone  to  be  silent 
on  this  subject.  And  then 
came  news  to  Nazareth  that 
Jesus  had  risen  again.  And 
he  that  writeth  desired  the 
Mother  of  Jesus  to  leave  off 
her  lamentation.  And  Mary 
said,  ( Let  us  go  to  Jerusa 
lem,  to  see  if  it  is  truth.  If 
I  see  him,  I  shall  die  content.' 


The   Virgin     returned     to 


Italian. 

chrederia  he  lo  sepellirno  nello 
monumento  nouo  di  iosef  . 
auedollo  inuolto  cho  cento 
lire  di  preciosso  onguento. 

Ritornossi  ha  chassa  ogni- 
uno  .  chplui  che  scriue  cho 
ioane  he  iachobo  suo  fratello 
andorno  chon  la  madre  di 
iessu  in  nazaret  .  quelli  disse- 
polli  che  non  temauano  DIG 
andorno  he  di  note  roborno 
il  chorpo  di  iuda  he  lo  nas- 
scosero  spargendo  fama  che 
iessu  hera  rissuscitato  on- 
de  pero  molta  chonfussione 
naque  .  pero  il  pontiffice 
chomando  sotto  pena  di  hana- 
tema  che  ueruno  parllassi  di 
iessu  nazareno  che  pero  .  naque 
una  perssechutione  grande  he 
molti  furno  lapidati  molti 
basstonati  he  molti  scaziati 
dalla  patria .  perche  non  pote- 
uano  tacere  di  talle  chossa  . 
peruene  la  noua  in  nazaret 
chome  iessu  loro  citadino  morto 
in  chroce  hera  rissuscitato  . 
onde  cholui  che  scriue  prego 
la  madre  di  iessu  che  si  ehon- 
tentassi  di  lassiare  il  pianto 
perche  suo  Jiollo  //era  risusci- 
tato  .  quessto  scnfedo  la  uer- 
gine  maria  piangendo  disse 
andiamo  in  ierussalem  ha 
trouare  mio  Jiollo  eke  .  io  mo- 
riro  uollentieri  quando  lo 
hauero  ueduto. 

Ritorno    la    uergine    chon 


Ix 


INTRODUCTION 


Translation  from  Spanish. 
Jerusalem    with     him     that 
writeth  and  James  and  John, 
the  same  day  that  the  decree 
of  the  High  Priest  came  out. 
And  as  she  feared  God,  though 
she  knew  the  command  was 
unjust,  she    entreated    those 
who  talked  with  her  not  to 
speak  of  her  Son.     Who  can 
say     how     we     were     then 
affected?      God,  who   knows 
the  heart  of  man,  knows  that 
between    the    grief    for    the 
death    of    Judas,    whom    we 
understood  to  be  Jesus,  and 
the  pleasure   of    seeing   him 
risen   again,   we    almost   ex 
pired.     And  the  angels  who 
were  the  guardians  of  Mary 
went  up  to  heaven  the  third 
day,  and  told  Jesus  what  was 
passing.    And  he,  moved  with 
compassion   for   his    Mother, 
entreated    of    God    that    he 
might  be  seen  by  his  disciples. 
And  the  compassionate   God 
ordered     his    four    favourite 
angels   to   place   him  within 
his  own  house,  and  to  guard 
him  three  days  :    that  they, 
and  they  only,  might  see  him 
who  believed  in  his  doctrine. 
Jesus   descended,   surrounded 
with  light,  into  the  house  of 
his  Mother :  where  were  the 
two  sisters,  Martha  and  Mary, 
and    Lazarus,    and    he    that 
writeth,  and  John,  and  James, 


Italian. 

cholui  che  scriue  he  iachobo 
he  ioane  in  ierusalem  .  quel 
giorno    nel   qualle    uscite    il 
dechreto  del  pontifice  pero  la 
uergine  che  temeua  DIG  sebene 
chonosseua  il  dechreto  del  pon 
tifice  iniussto  .  essa  chornando 
ha    cholloro    che    habitauano 
chon  lei  che  si  smentichassero 
suo  fiollo  .  hora  chome  ressto 
ogniuno  DIG  che  chonossce  il 
chore  di    homeni  sa  che  fra 
il  dollore  della   morte   diuda 
che     noi    chredeuamo     iessu 
maesstro  nosstro  essere  .  he  fra 
il  dessiderio  di  uederllo  rissu- 
scitato  ci  sconssumauano  chon 
la  madre  di  iessu  pero  li  an- 
giolli  chusstodi  di  maria  uer 
gine  asscesero  al  terzo  ciello  . 
done  iessu  staua  in  chompagnia 
di  angiolli  he  li  rinontiorno  il 
tutto  onde  iessu  prego  DIG  che 
li   dessi   potere  di   uedere    la 
madre  sua  cho  li  suoi  dissce- 
polli  .  allora  il  misserichordi- 
osso  DIG  chomando  ha  quatro 
fauoriti  angiolli  suoi  che  sono . 
Gabriello,  michaele,  Rafaelle  he 
Vriello    che    loro     portassero 
iessu   in  chassa   della   madre 
sua  he  hiuui  il  chustodissero 
per  tre  giorni  chontinui  .  las- 
sandollo  solamente  uedere  ha 
cholloro  che  chredeuano  alia 
sua   dotrina   .  peruene    iessu 
circhondato  da  ssplendore  nella 
stantia    doue    maria   uergine 


INTKODUCTION 


Ixi 


Translation  from  Spanish. 
and    Peter.      And   when   they 
saw  him,  they  fell  with  their 

faces  on  the  earth,  as  if  dead. 
And  Jesus  lifted  them  up, 
saying,  '  Fear  not,  for  I  am 
your  Master.  Lament  not 

from  henceforth,  for  I  am 
alive.'  They  were  astonished 
at  seeing-  Jesus,  because  they 
thought  him  dead.  And 
Mary  weeping  said,  L3M1 
me,  my  Son,  why,  if  God 
gave  thee  r>ower  to  raise  up_ 
me  dead,  didhe  co'nsenFthaF 

ThuTshouIdesl;    die 


much  reproach-  and  shame  f.p 
tny_relations  and_friends,  and 
so  much  hurt  to  thy  doctrine, 
leaving  us  all  in  desolation  ?  ' 

o  i~h 


Jesus  replied,  embracing 
his  Mother,  '  Believe  me,  for 
I  tell  thee  the  truth,  I  have 
not  been  dead:  for  God  has 
reserved  me  for  the  end  of 
the  world.' 

In  saying  this  he  desired 
the  Angels  to  manifest  them 
selves,  and  to  tell  how  he 
had  passed  through  everything. 
At  the  instant  they  appeared, 
like  four  suns  :  and  all  pre 
sent  prostrated  themselves  on 


Italian. 

chon  dui  sui  sorelle  he  marta 
chon  maria  magdallena  .  he 
lazaro  chon  cholui  che  scriue 
he  ioane  chon  iachobo  et  pietro 
dimorauano  .  onde  per  timore 
chasscorno  chome  morto  pero 
iessu  leuo  la  madre  chon  li 
altri  di  terra  dicendo  .  non 
temete  perche  io  son  iessu  he 
non  piangete  perche  son  uiuo 
he  non  morto  .  stete  ogniuno 
grande  tepo  chome  fuori 
di  sse  per  la  pressenzza  di 
iessu  perche  ad  ogni  modo 
loro  chredeuano  che  iessu 
fussi  morto.  Quando  la  uer- 
gine  piangendo  disse  hora  di 
a  me  filgiolo  perche  hauendoti 
dato  DIG  potessta  di  rissusci- 
tare  li  morti  .  ti  lasso  chossi 
morire  chon  uergogna  di  tuoi 
parenti  he  hamici  he  chon 
uergogna  della  tua  dotrina 
che  pero  .  ogniuno  che  ti 
amma  he  stato  chome  morto  . 

Risspose  iessu  abrazando 
la  madre  .  chredetimi  madre 
perche  in  uerita  ui  dicho  che 

10  non   sono   giamai   morto  . 
perche    DIG     mia     risseruato 
hapresso  la  fine  del   monddo 
he   deto   questo  .  elgi   prego 

11  quatro  anggioli  che  si  sco- 
prissero    he     dessero     tessti- 
monio  chome  hera  passata  In 
chossa  .  onde   si   scoprirno   li 
angioli    chome    quatro    solli 
risplendenti  per  modo  che  per 


Ixii 


INTRODUCTION 


Translation  from  Spanish. 
the  ground,  overcome  by  the 
presence  of  the  Angels.  And 
Jesus  gave  to  all  of  them, 
something  to  cover  themselves 
with;  that  they  might  be 
able  to  hear  the  Angels 
speak.  And  Jesus  said  to  his 
Mother, (  These  are  the  Minis 
ters  of  God.  Gabriel  knows 
his  secrets  ;  Michael  fights 
with  his  enemies;  Asrafiel 
will  cite  all  to  judgement ; 
and  Azrael  receives  the  souls.' 
And  the  holy  Angels  told  how 
they  had,  by  the  command  of 
God,  taken  up  Jesus,  and 
transformed  Judas,  that  he 
might  suffer  the  punishment 
_which  he  wished  to  bring  on 
.Jesus.  And  he  that  wnteth 
said,  (Is  it  lawful  for  me  to 
ask  of  thee,  in  the  same  man 
ner  as  when  thou  wast  in  the 
world  ?  '  And  Jesus  answered, 
'  Speak,  Barnabas,  what  thou 
wishest.'  And  he  said,  '  I 
wish  that  thou  wouldest  tell 
me  how  God,  being  so  com 
passionate,  could  afflict  us  so 
much,  in  giving  us  to  under 
stand  that  thou  wast  he  that 
suffered,  for  we  have  been 
very  near  dying.  And  thou 
being  a  prophet,  why  did  he 
suffer  thee  to  fall  under  dis 
grace  by  [apparently]  placing 
thee  on  a  cross  and  between 
two  robbers  ? '  Jesus  an- 


Italian. 

timore  di  nouo  ogniuno  chassco 
chome  morto  .  allora  iessu  dete 
quatro  lincioli  alii  angioli  azio- 
che  si  choprissero  perche  li 
potessero  uedere  he  sentire 
ha  parllare  .  la  madre  chon  li 
chompagni  he  leuato  ogniuno 
li  chonfforto  dicendo  .  quessti 
sono  li  ministri  di  DIG  gabriello 
che  anontia  li  sachreti  di  DIG  . 
Michalle  che  chonbate  chon- 
tra  li  innimici  di  DIG  .  Rafaello 
che  riceue  le  anime  di  cholloro 
che  moreno  .  he  Vriello  che 
chiamera  ogniuno  al  iuditio  di 
DTO  lo  ultimo  giorno  .  Narorno 
allora  li  quatro  angioli  alia  uer- 
gine  chome  Diohaueua  mandato 
per  iessuhe  chome  haueua  tras- 
*"f  ormato  iuda .  azioche  elgi  rice- 
uessi  quella  pena  che  haueua 
uenduto  ha  altri  .  Disse  allora 
cholui  che  scriue  ho  maes- 
stro  hemi  licito  dimandarti 
hora  chome  mi  hera  licito 
quando  habitaui  chon  noi  . 
Bissposse  iessu  dimanda  quello 
che  ti  piaze  ho  barnaba  che  io 
ti  risspondero  .  disse  allora 
cholui  che  scriue  ho  maesstro 
essendo  DIG  misserichordiosso 
perche  chossi  cia  tormentati 
facendoci  chredere  te  essere 
morto  .  he  la  tua  madre  chossi 
tia  pianto  che  e  sstata  uicina 
ha  morire  .  he  tu  che  sei  santo 
di  DIG  tia  DIG  lassiato  chas- 
scare  quessta  infamia  che  tu 


INTRODUCTION 


Ixiii 


Translation  from  Spanish. 
swered,  '  Believe  me,  Barna 
bas,  let  the  fault  be  ever  so 
small,  God  chastiseth  it  with 
much  punishment.  And  as 
my  Mother  and  faithful  dis 
ciples  loved  me  with  a  little 
earthly  love,  God  chastised 
that  love  by  this  grief  :  that 
he  might  not  chastise  it  in 
the  other  world.  And  though 
I  was  innocent,  yet,  as  they 
called  me  God,  andhisSon, 
that  the  devils  might  notv 
mock  me  on  the  djy  of_ 
judgement,  he  has  chosen 
TTiaj^J^  stmnlrl  He_jnocked  in 
this  world.  And  this  moclE^ 
ing  shall  last  till  the  holy 
messenger  of 


whoshall  undeceive^_all  be 
lievers/.  And  then  he  said, 
SJust  art  thou,  O  God  !  and 
to  thee  only  belongeth  the 
honour  and  glory,  with  wor 
ship  for  ever.' 


And    then    he   said,  '  See, 
Barnabas,  that   thou   by  all 


Italian. 

sij  stato  ammazato  f ra  ladroni 
sul  monte  chaluario  .  Uis- 
sposse  iessu  ho  barnaba  chre- 
dimi  che  ogni  pechato  per 
pichollo  che  sia  DIG  il  punisse 
chon  pena  grande  .  essendo 
che  DIG  he  offesso  nel  pechato 
onde  ammandomi  la  mia 
madre  he  li  fidelli  cho  mei 
dissepoli  [chon]  uno  pocho  di 
ammore  terreno  .  il  iussto  DIG 
ha  uolluto  punire  quessto  am 
more  chon  il  pressente  dollore 
azioche  non  sia  punito  nelle 
fiami  infernalli  .  he  me  che 
innocente  son  stato  nel  mon- 
do  hauendomi  li  homeni  chia- 
mato  DIG  he  fiollo  di  DIG  . 
DIG  per  non  farmi  scernire 
dalli  demonij  il  giorno  de  il 
iuditio  .  ha  uolluto  che  io 
sia  scernito  dali  homeni  nel 
monddo  chon  la  morte  di 
iuda  facendo  chredere  ad  ogni- 
uno  che  io  sia  morto  sula 
chroce  .  onde  quessto  scerno 
durera  inssino  alia  uenuta  di 
machometo  nontio  di  DIG  .  il 
quale  uenendo  al  modo  sga- 
nera  ogniuno  che  chrederano 
alia  legie  di  DIG  di  quessto 
ingano  .  auendo  deto  quessto 
iessu  disse  iussto  sei  signore 
DIG  nosstro  perche  ha  te  sollo 
si  apartiene  honore  he  gloria 
senzza  fine  . 

He  uoltatossi  iessu  ha  cho- 
lui   che    scriue    disse   guarda 


Ixiv 


INTRODUCTION 


Translation  from  Spanish. 
means  write  my  Gospel,  re 
lating  everything  which  has 
happened  in  the  world  con 
cerning  me ;  and  let  it  be 
done  exactly :  in  order  that 
the  faithful  may  be  unde 
ceived,  knowing  the  truth.' 
He  that  writeth  said,  '  Master, 
I  will  do  as  thou  commandest 
me,  God  willing:  but  I  did 
not  see  all  that  happened 
with  Judas.'  Jesus  answered, 
'  Here  stand  Peter  and  John 
who  saw  it,  and  who  will 
relate  it  to  thee.'  And  he 
told  James  and  John  to  call 
the  seven  Apostles  who  were 
absent,  and  Nicodemus,  and 
Joseph  Abarimatheas,  and 
some  of  the  seventy-two  dis 
ciples.  When  they  were  come 
they  did  eat  with  him;  and 
on  the  third  day  he  com 
manded  them  all  to  go  to 
the  Mount  of  Olives  with 
his  Mother :  because  he  was 
to  return  to  heaven.  All  the 
apostles  and  disciples  wept, 
except  twenty-five  of  the 
seventy-two,  who  had  fled  to 
Damascus,  with  fear.  And 
exactly  at  midday,  while  they 
were  all  in  prayer,  Jesus  came 
with  many  Angels  (blessing 
God)  with  so  much  brightness 
that  they  all  bent  their  faces 
to  the  ground.  And  Jesus 
raised  them  up,  saying,  c  Fear 


Italian. 

barnaba  .  che  ad  pgni  modo 
tu  scriua  lo  euangelio  mio  in 
tutto  quello  che  he  successo 
per  la  mia  habitatione  nel 
modo  .  he  scriui  similmente 
quello  che  he  hochorsso  ha 
iuda  azioche  li  fidelli  si  sgani- 
no  e  ogniuno  credi  alia  uerita  . 
Risspose  cholui  che  scriue  il 
tutto  faro  piazendo  ha  DIO 
ho  maesstro  ma  chome  sia 
sucesso  ha  iuda  no  lo  so 
perche  non  ho  ueduto  il  tutto  . 
Rissposse  iessu  quiui  sono 
ioane  he  pietro  che  il  tutto 
han  ueduto  e  loro  ti  dirano 
chome  he  passato  il  tutto  he 
dapoi  iessu  chomado  che 
douessimo  chiamare  li  fideli 
suoi  dissepoli  .  azioche  lo  ue- 
dessero  che  pero  chongregorno 
iachobo  he  ioane  li  sete  disse 
poli  cho  nichodemo  he  iosef 
he  molti  altri  delli  setan- 
tadui  he  mangiorno  chon 
iessu  .  il  terzo  giorno  iessu 
disse  andate  al  monte  olliueto 
chon  mia  madre  che  hiuui 
saliro  di  nouo  al  ciello  ue- 
dendo  uoi  chi  me  portera 
al  ciello  .  andorno  adonque 
ogniuno  eceeto  deli  setatadui 
dissepoli  uinticinque  li  quali 
per  timor  herano  fugiti  in 
damassco  .  stando  ogniuno  in 
oratione  allora  di  mezogiorno 
uene  iessu  chon  grande  molti- 
tudine  di  angioli  che  bene- 


INTRODUCTION 


Ixv 


Translation  from  Spanish. 
not  your  Master  who  comes 
to  take  leave  of  you  and  to 
recommend  you  to  God  our 
Lord,  by  the  mercies  received 
from  His  bounty ;  and  be  He 
with  you  ! '  And  upon  this 
he  disappeared  with  the 
Angels ;  all  of  us  remaining 
amazed  at  the  great  bright 
ness  in  which  he  left  us. 

[ap.  White,  Bampt.  Led.,  ut  supra.] 


diceuano  DTO  .  onde  da  il 
splendore  della  facia  sua  si 
spauetorno  ogniuno  he  chas- 
scorno  chon  la  fazia  in  terra 
onde  iessu  leuatili  li  cbo- 
forto  dicedo  .  no  uolgiate 
temere  perche  io  sono  il  uos- 
stro  maesstro  .... 

[Here  follow  some  120 
words  not  represented  in 
the  Spanish.] 

....  la  gratia  he  misserichor- 
dia  di  DIG  resti  chon  uoi  onde 
deto  questo  .  li  quatro  angiolli 
uissibilmente  lo  solleuorno  al 
ciello  . 

[Here  follows  concluding 
chapter,  not  represented 
in  the  Spanish.] 

[MS.  226b-23Ia.] 


B. 

EXTRACTS   RELATIVE   TO   THE   <  GOSPEL 
OF  BARNABAS' 

FROM 

JOHN   TOLAND'S   <  NAZARENUS  ' 

(Published  in  London,  1718);  and  from  his  MISCELLANEOUS 
WORKS  (published  posthumously  in  London,  1747). 

(i)  FROM  THE  PREFACE  TO  'NAZARENUS'. 

In  the  first  place  you'll  find  the  succinct  history1  of  a  NEW  P. 
GOSPEL  which  I  discovered  at  Amsterdam  in  the  year  1709. 
It  is  a  Mahometan  Gospel  never  before  publicly  made  known 
3  See  Extract  iv  below  (Nas.,  ch.  v). 

e 


Ixvi  INTRODUCTION 

among  Christians,  tho  they  have  much  talked  about  the 
Mahometan's  acknowledging  the  Gospel.  I  strait  sent  an 
account  of  this  discovery  to  his  most  Serene  Highness  the 
ever-victorious  PRINCE  EUGENE  or  SAVOY,  to  whom  I  had 
the  honour  of  writing  sometimes  by  way  of  his  Adjutant- 
General,  the  Baron  de  Hohendmf,  who  comes  behind  very 
few  in  the  knowledge  of  all  curious  and  useful  books,  and 
•'tis  really  surprizeing  how  much  the  Prince  himself  has  read, 
how  minutely,  how  critically,  and  in  how  many  languages ; 
considering  his  perpetual  series  of  action  as  well  in  the  Court 
as  in  the  camp  .  .  .  He's  now  master  of  this  book,  as  may  be 
seen  in  the  Appendix. 

fn) 

P.  xi.  Next  follows l  an  account  of  the  TURKISH  GOSPEL  by  Mon 

sieur  DE  LA  MONNOYE  (to  whom  the  Baron  DE  HOHENDORF 
showed  it,  after  the  owner  had  parted  with  it  to  PRINCE 
EUGENE)  and  which  I  have  added  as  a  further  illustration  of 
the  book ;  and  withall  as  a  confirmation  of  my  own  descrip 
tion  of  it,  which  I  am  persuaded  the  Baron  did  not  show  to 
that  ingenious  Academician. 

(iii) 

FROM  '  A  CATALOGUE  |  OF  |  BOOKS  |  MENTIONED  BY  THE 
FATHERS  AND  OTHER  ANCIENT  WRITERS,  AS  TRULY  OR 
FALSELY  ASCRIBED  TO  JESUS  CHRIST,  HIS  APOSTLES, 
AND  OTHER  EMINENT  PERSONS/  '  CHAPTER  XV.  BAR 
NABAS.' 

Misc.Wks.    THE  Gospel  of  BARNABAS.     Gelasius  in  Decreto  Indiculus 
080  sq  Scripturar.   apud    Coteler.   in  Annotat.   i.  ad    Constitut. 

Apostolic.      In  Catal.    libror.   Apocryph.    Baroccian.  post 
Damascenum  de  mensibus  Macedonum. 

This  Gospel  of  BARNABAS  is  still  extant,  but  interpolated 
by  the  Mahometans.  There's  but  one  copy  of  it  in  Christen 
dom,  accidentally  discovered  by  me  at  Amsterdam  in  the 
year  1 709,  and  now  in  the  library  of  his  most  Serene  High- 

1  The  reference  is  to  a  translation  of  the  passage  of  La  Monnoye  given 
by  us  in  the  original  at  p.  Ixxi.  It  formed  the  second  Appendix  to 

Nasarenus. 


INTRODUCTION  Ixvii 

ness  Prince  EUGENE  of  Savoy.  But  a  full  account  of  it  is 
to  be  had  in  a  volume  I  have  written  on  this  very  subject, 
entituPd  NAZARENUS,  or  Jewish,  Gentile,  &  Mahometan 
Christianity,  &c.}  printed  twice  at  London  in  the  year  1718. 

(iv) 

NAZARENUS. 
CHAPTER  V. 

But  at  length  (Sir)  after  wholly  despairing  of  ever  haveing  Na/ar. 
a  better  account,  it  was  my  good  fortune  instead  of  other 
information,  to  light  on  the  Gospel  it  self  ;  and  translated 
into  Italian,  by  or  for  the  use  of  some  renegades :  for  it  is 
most  certainly  the  performance  of  a  Mahometan  scribe.  Yet 
knowing  a  more  particular  account  will  not  be  ungrateful, 
be  pleased  to  receive  it  as  follows.  The  learned  gentleman, 
who  has  been  so  kind  as  to  commun  cate  it  to  me  (viz. 
Mr.  Cramer,  Counsellor  to  the  King  of  Prussia,  but  residing 
at  Amsterdam  l),  had  it  out  of  the  library  of  a  person  of  great 
name  and  authority  in  the  said  city  ;  who  during  his  life  was 
often  heard  to  put  a  high  value  on  this  piece.  Whether  as  a 
rarity,  or  as  the  model  of  his  religion,  I  know  not.  It  is  in 
the  very  first  page  attributed  to  Barnabas,  and  the  title  of  it 
runs  in  these  words  :  The  true  Gospel  of  Jesus  called  Christ, 
a  new  prophet  sent  by  God  to  the  world,  according  to  the 
relation  of  Barnabas  his  apostle.  Here  you  have  not  only 
a  new  Gospel,  but  also  a  true  one  if  you  believe  the  Mahome 
tans.  But  how  honest  soever  they  may  be  represented,  this 
is  a  topic  where  none  are  to  be  credited  without  the  utmost 
caution ;  since,  tho  every  Gospel  forbids  lying,  yet  never  are 
more  lies  told  than  about  the  Gospel.  The  first  Chapter  of  it 
begins  thus  :  '  Barnabas  an  apostle  of  Jesus  of  Nazareth  called 
Christ,  to  all  those  who  dwell  upon  the  earth,  wisheth  peace 
and  consolation.'  Whatever  may  become  of  the  truth,  this  is 
the  Scripture-stile  to  a  hair.  The  book  is  written  on  Turkish 
paper  delicately  gumnrM  and  polish'd,  and  also  bound  after 
the  Turkish  manner.  The  ink  is  incomparably  fine  ;  and  the 

1  Ho  's  dead  since  the  writing  of  this  LETTER.     [Toland's  original  note.] 

e  a 


Ixviii  INTRODUCTION 

orthography,  as  well  as  the  character,  plainly  show  it  to  be  at 
least  three  hundred  years  old.  I  ever  chuse  to  speak  rather 
under  than-  over  in  such  cases.  Any  proper  name  of  God, 
and  the  appellative  word  Dio  it  self,  are  constantly  writ  in 
red  letters  out  of  respect,  and  so  are  the  Arabic  Notes  in 
transverse  lines  on  the  margin.  The  contents  of  the  chapters 
are  likewise  written  in  red  letters,  and  reach  about  the  twen 
tieth  ;  a  void  space  being  left  for  the  rest  before  each  chapter, 
but  no  where  fill'd  up.  The  author  of  these  summaries  was 
a  zealous  Musulman,  who  charges  the  Christians  all  along 
with  falsification,  from  this  his  only  authentic  Gospel.  But 
they'll  be  nothing  behind  hand  with  him,  whenever  his  Gospel 
comes  to  be  better  known.  Much  care  and  ornament  was 
bestowed  upon  the  whole,  and  the  Arabic  word  Allah  is  in 
red  letters  superstitiously  interlined  over  Dio,  for  the  first 
three  times  it  occurs.  The  Story  of  Jesus  is  very  differently 
told  in  many  things  from  the  received  Gospels,  but  much 
more  fully  and  particularly;  this  Gospel,  if  my  eye  has  not,, 
deceived  me,  being  near  as  long  again  as  any  of  ours.  Some 
wou'd  make  this  circumstance  a  prejudice  in  favor  of  it, 
because  as  all  things  are  best  known  just  after  tney  happen  ; 
so  every  thing  diminishes,  the  further  it  precedes  from  its 
original.  But  in  this  case  the  rule  will  be  found  not  rightly 
apply'd,  till  the  book  is  prov'd  to  be  a  genuin  issue  of 
Barnabas.  Mahomet  is  therin  expresly  nam'd  for  the  Para 
clete,  as  we  have  been  told  that  he 's  so  esteem'd,  by  all  the 
historians  of  the  Mahometan  Religion  :  the  Musulmans 
accusing  our  Gospels  of  corruption  (as  I  noted  before)  in  the 
1 6th  and  26th  verses  of  the  I4th  Chapter  of  John  ;  and 
pretending  further  that  Mahomet's  name  was  struck  out  of 
the  Pentateuch  and  the  Psalms.  Mahomet  is  nam'd  again  or 
foretold  in  some  other  places  of  this  book  of  Barnabas,  as  the 
designed  accomplisher  of  God's  economy  towards  man.  Tis, 
in  short,  the  ancient  Ebionite  or  Nazaren  system,  as  to  the 
making  of  Jesus  a  mere  man  (tho  not  with  them  the  Son 
of  Joseph,  but  divinely  conceived  by  the  Virgin  Mary)  and 
agrees  in  everything  almost  with  the  scheme  of  our  modern 
Unitarians ;  excepting  the  history  of  his  death  and  resurrec 
tion,  about  which  a  very  different  account  is  given  from  that 


INTRODUCTION  Ixix 

in  our  Gospels  ;  but  perfectly  conformable  to  the  tradition  of 
the  Mahometans,  who  maintain  that  another  was  crucify'd  in 
his  stead ;  and  that  Jesus,  slipping-  thro  the  hands  of  the 
Jews,  preach'd  afterwards  to  his  disciples,  and  then  was  taken 
up  into  heaven. 

(v) 

QUERIES  TO  BE  SENT  TO  CHRISTIANS  RESIDING  IN 
MAHOMETAN  COUNTRIES. 

1.  Since  we  find  in  all  the  books  of  the  Mahometans,  that  Na/ar. 
they  believe  the  Law  was  delivered  from  Heaven  to  Moses,  jjjp< 
the  Psalms  to  David,  and  the  Gospel  to  Jesus,  as  well  as  the  PP-  M  Mi'i- 
Alcoran  to  Mahomet ;  you  are  to  enquire  and  take  due  infor 
mation,  whether  at  this  time  the  Musulmans  have  a  Penta 
teuch,  Psalms,  or  Gospel  of  their  own,  and  how  farr  agreeing 

or    disagreeing    with    those    of    the    Jews    and    Christians? 

O  O 

Whether  they  sing-  any  of  David's  Psalms  in  their  public 
Service,  or  read  any  portions  of  the  Pentateuch  ? 

2.  Since  we  find,  moreover,  that  they  charge  our  Gospels 
with  corruptions  and  alteration  in  many  things,  and  particu 
larly  that  Mahomet's  name  was  raz'd  out  of  'em,  as  likewise 
out  of  the  Pentateuch,  and  the  Psalms,  you  are  to  enquire  of 
the  most  learned,  judicious,  and  candid  among  'em,  how  they 
can  prove  such  Expunctions  or  Interpolations,  if  they  have  no 
authentic  Copies  to  confront  with  ours  ?  or,  in  case  they  pre 
tend  to  have  such  Copies,  you  are  further  to  enquire,  what 
use  they  make  of  'em  ?  whether  any  part  of  their  Gospel  be 
ever  read  in  their  Moschs  ?    or  whether  it  is  to  be  perus'd 
only  by  the  Clergy  and  the  Learned  ? 

3.  You  are  particularly  desired  to  enquire  after  the  Gospel 
of    Barnabas :    for   such  a  book   is  in   the  possession  of  his 
most  serene  Highness  Prince  Eugene  of  Savoy,  and  was  un 
doubtedly  written  (I  don't  mean  wholly  compil'd)  by  a  pro 
test  Mahometan ;  as  the  Summaries  of  the  Chapters,  and  the 
Arabic  Notes  on  the  margin  of  the  Italian  Translation,  are 
the  work  of  a  zealous  adversary  to  Christianity.     And  if  you 
shou'd  happen  to  meet  with  this  book,  you  are  diligently  to 


Ixx  INTRODUCTION 

enquire,  whether  they  acknowledge  it  as  divine,  whether  it  be 
the  onely  Gospel  they  admit  ?  or,  in  case  they  have  any  more 
of  this  kind,  whicli  are  Apocryphal,  and  which  authentic,  in 
their  account  ? 

4.  Since  we  find  the  Mohametans,  in  all  their  writings, 
asserting  that  other  books,  besides  the  four  already  mentioned, 
were  divinely  inspired,  or  sent  from  heaven  to  their  reputed 
Authors;  namely,  Adam,  Seth,  Enoch,  Abraham,  and  more 
such  Patriarchs  and  Prophets  :  You  are  to  enquire  if  now 
they  either  have,  or  pretend  to  have,  any  such  books  among 
'em  ?  or,  in  case  they  have  not  (as  I  think  they  fairly  own) 
then  by  what  arguments   they  would  prove,  that  ever  any 
such   existed?     For  I   suppose,  they  lay  no  stress  on   the 
numerous    books   of    this   sort,   that   have   been   forg'd   by 
the  Jews  and  Christians  ;  tho,  if  the  Mahometans  have  any 
of   their  own,   I  take  'em   to  be  some  of   the  Apocryphal 
Jewish  or  Christian  books  interpolated,  and  accommodated 
to  the  System  of  the  Alcoran  Secundum  Artem. 

5.  Lastly,  not  only  the  Gospel  of  Barnabas,  or  any  other 
Gospel    (which    in    their    language   they   call    Al-Angil  or 
Inghil]  but  also  their  Pentateuch  (which  they  call  Al  Taurat, 
vulgarly  Tevrat)  and  their  Psalms  (which  they  call  Zebour) 
with  the  books  ascrib'd  to  those  other  Prophets  (if  any  such 
they  have)  are  to  be  procur'd  or  purchas'd,  according  to  the 
account  you'll  be  pleas'd  to  send.     But  in  this  whole  inquiry 
beware  of  being  impos'd  upon   by  Christian  Arabic  books, 
such  as  the  Gospel  of  the   Infancy  of  Jesus,  with  diverse 
others  of  the  same  stamp. 

6.  As  for  the  Mahometans  themselves^  who  are  the  proper, 
sjibject  of  our  curiosity,  take  care  to  distinguish  written^  from 
oral  Tradition  ;  as  well  ^.s  the^persuasion  of  a  particular  SecT"* 
from  that  of  the  whole  body,  or  even  the  notion  of  a  private 
man  from  that  of  his  peculiar  Sect.     And  on  these  Enquiries 
be  sure  to  ground  your  answers  so  accurately,  yea  so  minutely, 
as"  expresly  to  use  such  forms,  as    in  answer  to  the  first, 
second,  third  or  fourth  Queries,  or  to  any  part  or  particular 
of  each,  distinctly  mark'd  :  neither  be  ever  tempted  to  affirm 
any  thing,  that  may  seem  to  favor  the  real  or  fancy'd  belief 


INTEODUCTION  Ixxi 

or  byass  of  the  Enquirer ;  since  Truth  ought  to  be  the  sole 
object  of  our  Research,  and  not  the  service  of  any  particular 
Cause  or  Person  whatsoever. 


C. 

M.  BERNARD  DE  LA  MONNOIE'S    DESCRIPTION 
OF   THE  VIENNA   MS. 

Menagiana,  torn,  iv,  pp.  202-14  (Paris,  1715). 

M.  le  Baron  de  Hohendorff,  Seigneur  Aleman  qui  joint  a 
une  noblesse  du  premier  ordre  une  literature  exquise,  une 
politesse  fine,  &  une  connoissance  de  livres  fort  e*tendue,  m'a 
fait  voir  PEvangile  suppose  par  les  Turcs  a  S.  Barnabe, 
traduit  en  Italien  apparemment  de  1'Arabe,  vers  le  milieu  du 
quinzieme  siecle,  &  copie  un  peu  apres.  C'est  un  manuscrit 
aujourd'hui  unique1,  au  moins  tres  rare,  qui  appartient  au 
Prince  Eugene  dont  les  recherches  pour  toutes  sortes  de  livres 
curieux  n'ont  point  de  bornes.  Le  volume  est  un  in  8°  long 
de  six  pouces,  large  de  quatres,  epais  d'un  &  demi,  contenant 
229  feuillets,  dont  les  pages  complettes  sont  de  dix-huit  a 
dix-neuf  lignes  enfermees  dans  un  quarre  trace  en  rouge. 
Les  marges  a  cote  de  certains  endroits,  soulignez  dans  le 
texte,  sont  bordees  de  citations  Arabes,  fort  bien  ecrites,  rela 
tives  a  quelques  versets  de  FAlcoran.  Le  Copiste  avoit 
dessein  d'ecrire  en  rouge  les  argumens  des  chapitres,  qui  sont 
au  nombre  de  221,  mais  il  en  est  demeure  au  vingt-septieme, 
qu'il  a  mal  marque  26,  &  s'est  contente  de  laisser  des  espaces 
vuides  pour  les  autres.  Le  papier  est  d'un  colon  lisse  qui  a 
du  corps.  Au  devant  du  livre  est  ecrit  en  Latin  ce  qui  suit : 
SERENISSIMO  &c.  [Dedicatory  Preface,  see  below,  p. Ixxix]. 

L'ovthographe  de  ce  manuscrit  est  remarquable  par  ses 
irregularitez.  Les  consonnes  s'y  trouvent  souvent  doubles 
ou  elles  doivent  etre  simples,  &  souvent  au  contraire  simples 

1  '  He  must  mean  the  onely  one  in  Christendom,  or  he  contradicts  him 
self  :  &  so  must  Monsieur  Cramer  have  meant,  who  knew  nothing  of  the 
age  or  value  of  this  book  but  what  I  told  him/  (Toland's  note  on  his  own 
translation  of  this  passage  in  Nazarenus,  App.  ii,  p.  9.) 


Ixxii  INTEODUCTION 

ou  elles  doivent  etre  doubles.  Un  mot  y  est  partage  en  deux, 
&  deux  y  sont  confondus  en  un.  Les  aspirations  superflues, 
&  vicieuses,  pareilles  a  celles  qu'affectoit  FArrius  de  Catulle, 
y  sont  semees  par  tout.  Nulle  observation  de  Capitales. 
Une  ponctuation  ridicule  qui  ne  consiste  qu'en  certains  gros 
points  rouges,  placez  la  plupart  du  terns  au  hazard.  Elgi, 
molgie,  filgio,  pilgiare,  pour  egli,  moglie,  ffflio,  pigliare.  Scatiar 
pour  Scacciar,  scernir  &  scerno  pour  sckernir  &  schema,  plaze 
pour  place  &  autres  corruptions  sans  nombre,  qu'on  doit 
regarder  plutot  com  me  une  marque  de  1'ignorance,  &  de  la 
mauvaise  prononciation  du  Copiste,  que  de  1'anciennete  de 
Fecriture.  Les  chiffres  qui  marquent  les  feuillets  sont  les 
chiffres  Arabes  ainsi  formez  i  un.  r  deux,  r  trois.  f  quatre. 
o  cinq,  i  six.  v  sept.  A  huit.  1  neuf.  i .  dix.  Apres  quoi  Fon 
combine  1 1  onze.  i  r  douze  &  ainsi  du  reste.  L'ecriture  est, 
comme  je  Fai  remarque,  d'environ  Tan  1470  ou  1480  terns 
auquel  les  Copistes  commencerent  a  mettre  les  points  sur 
les  i,  ce  qui  a  ete  fort  exactement  observe  dans  le  manuscrit 
dont  il  s'agit.  Le  mot  Dio  par  honneur  y  est  toujours  ecrit 
en  rouge.  Les  Turcs  opposent  ce  pretendu  Evangile  a  nos 
quatre,  comme  le  seul  veritable.  Barnabe  qui  se  dit  charge 
de  1'ecrire,  y  passe  pour  un  Apotre  familier  avec  Jesus  Chrit, 
et  avec  la  Vierge,  mieux  instruit  que  Paul  du  merite  de  la 
Circoncision,  &  de  Fusage  des  viandes  accordees,  ou  defendues 
aux  fideles.  On  y  voit  que  les  peines  infernales  des  Mahome 
tans  ne  seront  pas  eternelles.  Jesus  Chrit  n'y  est  appele 
simplement  que  Prophete.  II  y  est  dit  qu'au  moment  que 
les  Juifs  se  preparoient  a  1'aller  prendre  au  jardin  des  Olives, 
il  fut  enleve  au  troisieme  Ciel,  par  le  ministere  de  quatre 
Anges,  Gabriel,  Michel,  Raphael,  et  Uriel,  qu'il  ne  mourra 
qu'a  la  fin  du  monde,  &  que  ce  fut  Judas  qui  fut  crucifie  en 
sa  place,  Dieu  ayant  permis  que  ce  traitre  parut  aux  yeux 
des  Juifs  si  ressemblant  a  Jesus-Chrit,  qu'ils  le  prirent  pour  lui, 
&  comme  tel  le  livrerent  a  Pilate.  Que  cette  ressemblance 
etoit  si  grande,  qu'il  n'y  cut  pas  jusqu'a  la  Vierge  Marie  & 
aux  Apotres  qui  n'y  fussent  trompez ;  mais  que  Jesus-Chrit 
avoit  depuis  obtenu  de  Dieu  la  permission  de  les  venir  con 
soler.  Que  Barnabe  lui  ayant  alors  demande  comment  la 
bonte  Divine  avoit  souffert  que  la  Mere  &  les  Disciples  d'un 


INTRODUCTION  Ixxiii 

Prophete  si  saint  crussent  un  seul  moment  qu'il  etoit  mort 
avee  tant  d'ignominie  ?  C'est,  repondit  Jesus-Chrit,  que 
Dieu;  etant  la  purete  meme,  ne  peut  voir  dans  ses  serviteurs 
le  moindre  defaut  qu'il  ne  le  chatie  severement;  et  comme, 
ajouta-t-il,  Fattachement  pour  moi  un  peu  trop  liumain  de 
ma  Mere,  &  de  mes  Disciples  est  une  faute  devant  lui,  il 
a  voulu  les  en  punir  par  cette  douleur,  pour  lour  sauver  celle 
du  feu  d'enfer.  A  mon  eg-ard,  tout  innocent  que  je  suis,  sa 
justice  neanmoins  offensee  de  ce  que  le  peuple  m'appelloit 
DieUj  &  Fils  de  Dieu,  a  ordonne,  pour  m'empocher  d'etre  le 
jouet  des  Demons  au  terrible  jour  du  Jugement,  que  je  serois 
le  jouet  des  hommes  en  cette  vie_,  lesquels,  sur  ce  que  Judas 
est  mort  en  croix  sous  ma  ressemblance  exterieure,  croiront 
fermement  que  c'est  moi  qui  ai  ete  crucifie,  &  demeureront 
tous  dans  cette  erreur,  jusqu'a  ce  que  Penvoye  de  Dieu, 
Mahomet,  vienne  les  en  tirer. 

Les  termes  du  manuscrit  sont  trop  curieux  pour  ne  les  pas 
reprendre  d'un  peu  plus  loin,  &  les  produire  ici  tout  au  long1. 
Ce  que  je  ferai  en  les  rapportant  premierement  avec  toutes  les 
fautes  du  Copiste,  lesquelles  j'essaierai  ensuite  de  corrig-er  le 
moins  mal  que  je  pourrai. 

llitorno  la  vergine  choncholui  chescrive  I/ejacholo  .  .  .  venendo  [Cp.  MS. 
al  mondo  sganera  ogninno  che  chrederano  alia  legie  dio  di  digues-  227a~-, 
sl.o  higano. 

Get  echantillon  fera  juger  de  la  piece  entiere.  La  meme 
orthographe,  les  memes  fautes  y  reg-nent  d'un  bout  a  1'autre. 
Tout  defigure  neanmoins  qu'est  ce  texte,  rien  n'est  plus  facile 
que  de  le  retablir  en  lisant  ainsi: 

RUornb  la  Vergine  con  colui  eke  scrive,  e  Jacobo,  .  ,  .  quale 
venendo  alinondo  sgaunera  ogniuno,  eke  credera  alia  lege  dt  Dio, 
di  questo  inganno. 

Mon  dessein  n'ayant  ete  que  de  corrig-er  les  fautes  du 
Copiste,  je  n'ai  point  voulu  changer  f/omeni  en  kuomini,  moreno 
en  muoiono  ou  murono,  lincioli  en  lenzuoli  que  j'ai  regardez 
comme  des  idiotismes  du  Traducteur  et  peutetre  aurais-je 
mieux  fait  de  laisser  par  cette  raison  dessi,  jfnssi,  ricevessi  a  la 
troisieme  personne,  legie  pour  legge,Jiolo  pour  Jigli uolo,  &c. 


Ixxiv  INTRODUCTION 


D. 

MICHAEL  DENIS  : 
CODICES    MANUSCEIPTI   THEOLOGICI 

BiUiothecae  Palatinae  Vindobonensis  (1800),  Vol.  ii,  Pars  ii  ('Codices 
Polemic!,'  DCVIII,  1368-73). 

Codex  in  turc.  charta  ital.  arab.  Sec.  summum  xv.  Folior. 
229.  8.  calamo  currente,  charactere  atro  perscriptus,  globulis 
potius  quam  punctis  miniatis  interstinctus,  paginis  omnibus 
linea  rubra  circumdatis,  marginibusque  passim  Notulis  ara- 
bicis  eiusdem  coloris  adspersus  hunc  Titulum  praefert :  Vero 
euangelio  di  essu  chiamato  chrissto  nouo  profeta  mandate  da 
Dio  (quae  vox  per  totum  cod.  miniata)  al  modo  secondo  la 
descrilione  di  barnaba  appostolo  suo.  Barnabae  corpus  anno 
Chr.  478  sub  imperio  Zenonis  inventum  fuisse  in  Cypro  cum 
Evangelic  supra  pectus,  fyov  «ri  orrjflou?  TO  KOTO  MarOaiov 
Euayye\toz>  i8ioypa$oy  rou  /3apva/3a,  testatur  Theodorus  Lector 
L.  II.  inter  Historicos  eccl.  I.  III.  Cantabrig.  1720.  p.  571  f. 
Idem  Georg.  Cedrenus  ad  quartum  Zenonis  annum,  et  Alexander 
Monachus  Cyprius  non  diu  post  inventum  corpus  in  Laudatione 
Barnabae  apud  Bollandistas  ad  ii  htnii  p.  450.  EuayyeXtoi; 
iSto^eipoy  6  e£eA.a/3oy  CLTTO  MardaLov  etc.  adpellans.  Inven- 
tionis  huius  fama  ansam  praebere  potuit  Impostori  cuidam 
confingendi  Evangelium  autore,  non  exscriptore  Barnaba,  et  re 
ipsa  tale  inter  Apocrypha  relegatum  videmus  in  Decreto  Con- 
cilii  Rom.  sub  Gelasio  a.  Chr.  496.  in  Concc.  Harduini  T.  II. 
Col.  941.  et  memoratum  apud  Cotelerium  PP.  Apostolicor. 
Vol.  I.  p.  196.  in  Indiculo  Scripturar.  e  Cod.  Hegio  Paris 
depromto,  cui  similis  etiam  in  Bodleiana  inter  Codd.  Barocc. 
n.  206.  extat.  An  etiamnum  Pseudoevangeliiim  istud  supersit 
graece  aut  latine,  dicere  non  habeo ;  Mokammedanis  certe  in 
Oriente  innotescere  potuit. 

At  praecipui  illorum  Scriptores  excitati  a  Maraccio  in 
Refut.  Alcorani  a  p.  15.  quatuor  solum  Evangelia  nostra 
enumerant,  solus  Ahmedus  Ebnedrisits  quinti  de  Infantia 
Christi,  ut  spurii  meminit.  Necesse  est  igitur,  ut  Evangelium 
nostrum  Barbaroitalum  recentius  Abortivum  sit  nebulonis  all- 


INTRODUCTION  Ixxv 

cuius  Apuli  vel  Calabri  semi  MaJnimedani  et  semi  Christiani 
e  reliquiis  eoriim,  quos  constat  tempore  Friderici  II.  Imp.  magno 
numero  has  regiones  coluisse  &c.,  ut  visum  Lacrozio  in  lit.  ad 
-/.  All.  Fabricium,  Codd.  Apocr.  N.  T.  P.  III.  p.  374,  ant,  ut 
mihi  videtur,  effusum  ante  Mauriscorum  expulsionem  in 
Hispania,  vel  in  Africae  li'Dribus.  Mo  vent  me  verba  Iladr. 
Relandi  de  Relig.  Mohammed.  L.  I.  Traiect.  1727.  p.  23.  in  not. 
Et  Evangelium  aliquod  apud  ipsos  est,  quod  ex  Scrip/is  bonis 
et  malis  constatum  Arabice  et  Hispanice  manuscriptum  extat. 
Verum  ubi  ?  Succurrit  Georg.  Sale  in  Praef.  Versionis 
Anglicae  Korani  Loud.  1734.  4.  ubi  narrat :  Commodatum 
sibi  fuisse  ad  suas  in  Koranum  commentation es  a  D.  ILolme 
Rectore  Hedlejensi  in  Prov.  Hatonia  Evangelium  Barnabae 
teste  Titulo  ex  Italico  in  Hispanicum  versum  ab  Apostata 
Mustafa  de  Aranda  Aragone  ;  in  eius  Praefatione  haec  leg'i  : 
Fuisse  Marinum  Monachum  quendam  cupidissimum  videndi 
Barnabae  Evangelium  eo,  quod  illud  citatum  invenisset  in 
quodam  Tractatu  Irenaei  ex  illo  S.  Paulo  contradicentis ; 
Marinum  hunc  familiarem  fuisse  Sixto  V.  Pontifici,  et, 
cum  die  quadam  inter  confabulandum  Pontifex  in  Biblio- 
theca  sua  obdormivisset,  depromsisse  e  forulis  temere 
Librum  aliquem  ad  fallendum  interea  tempus^  huncque 
Librum  forte  fortuna  fuisse  praedictum  Evangelism,  unde 
Marinum  laetissimum  illud  manica  conditum  abstulisse,  et  ex 
eius  lectione  ad  MoJiammedem  conversum  etse.  Non  abstinet 
tialius  quin  narrationem  hanc  impudentissimum  commentum 
(the  most  barefaced  Forgery}  compellat;  et  merito.  Quis 
enim  hie  Fra  Marino,  aut  ubi  Irenaeus  Paulo  ex  Evangelio 
Barnabae  contradixit?  Exemplar  porro  nostrum  Italicvm 
cum  Hiftpanico  probe  consentire  e  loco  ab  Salio  ad  C.  VII 
Korani  citato,  qui  nobis  p.  43.  legitur  ostendo  : 

[Here  follows  parallel  Span.-Ital.  no.  3  (see  above, 
p.  li),  '  Judgement  on  Serpent '  (in  which  Denis  is 
not  perfectly  accurate).] 

To  conuerrita  pro  con  verita  satis  probat,  Impostorem  Barbaroi- 
talum  ne  quidem  intellexisse,  quae  scribcret.  Totum  ig-itur 
Fig-mentum  ad  Africae y  ut  dixi,  litora  et  Apostatam  aliquem 
ablegandum  videtur,  neutrius  ling-ue  probe  compotem,  nam  et 


Ixxvi  INTRODUCTION 

literae  h  gutturalis  usus  intempestivus,  qui  totum  codicem 
pervadit,  Italis  peregrinus  est,  et  Notae  Arabicae  marginum 
Barnaham  cum  Korano  conciliare  studentes,  hominem  etiam 
illius  idiomatis  parum  peritum,  et  in  Orthographiam  passim 
peccantem  produnt.  Itaque  non  erat  cur  loh.  Frid.  Cramerus 
tarn  insidiosam  ei  hederam  adpenderet,  quam  hue  transferre 
supervacaneum  censeo  iam  vulgatam  a  Bern,  de  la  Monnole 
T.  IV  Menagianor.  Amst.  1716.  p.  323.  et  ab  Fabricio  Cod. 
Apocr.  N.  T.  P.  Ill,  p.  375.  Minus  erat  ut  de  eo  paratragoe- 
diaret  loh.  Tolandus  in  Nazareno  suo  C.  II-1X.  Et  quidem 
Cramerus  maxime  falsus  est  e  characteris,  ut  ait,  ductu  et 
vetustae  ortho-graph  iae  ratione  magnam  ei  antiquitatem  tri- 
buendo,  dein  asserendo  nemini  Christianorum  hoc  Evangelium 
adhuc  videre  licuisse,  et  eo  Muhammedanos  tantopere  gloriari. 
Fuit  Vir  hie,  dum  illud  Eugenia  Sabaud.  1713  venditaret, 
Hagae  Comit.  in  magna  rei  domesticae  difficultate,  destitutus 
stipendio  Berolin.  Aulae,  in  qua  olim  Friderici  With.  II 
institutor,  dein  curator  negotiorum  Amstelodami  agebat,  neque 
biennio  supervixit.  Adi  de  eo,  eiusque  Scriptis  Lexicon  Univ. 
lit.  K.  Codicem  nostrum,  ut  Tolandi  verbis  c.  5.  Nazar.  p.  15- 
utar,  habuit  out  of  the  library  of  a  person  of  great  name  and 
authority  in  the  said  city  (Amsterdam)  who  during  his  life  was 
often  heard  to  put  a  high  value  on  this  piece. 

Addit  Miscell.  Vol.  I.  p.  381.  There  s  but  one  copy  of  it  in 
Christendom,  accidentally  discovered  by  me  at  Amsterdam  in  the 
year  1709,  and  now  in  the  Library  of  his  most  serene  Highness 
Prince  Eugene  of  Savoy.  Pluribus  abstineo;  nam  et  Bern. 
Moneta,  Tolandusque,  et  ex  utroque  Fabricius  locc.  cilt.  tarn  de 
totius  Codicis  ratione,  quam  de  impudentibus  eius  technis, 
quantum  satis  est,  retulere. 


CLASSIFICATION  OF  SCRIPTURE  REFERENCES 
GIVEN  IN  THE  FOOTNOTES 

(a)  A  simple   reference  to  the   passage — as,   2   Kings  v.    14 — 
signifies  direct  citation  of  a  verse  or  short  passage  of  Scripture. 

(6)    The   same   in   heavy   type — as,   Mark  i.  40-45 — signifies 
that  the  passage  is  the  basis  of  a  longer  section  in  Barnabds. 

(c)  '  See '  is  prefixed  to  the  reference  when  the  substance  is  in 
question  rather  than  the  actual  words. 

(d)  '  Cp.'  is  prefixed  when  the  reference  is  less  exact ;  also  when 
a  parallel  from  the  Vulgate,  Qorau,  &c.,  is  adduced. 

(e)  When  the  reference  is  doubtful  a  query  (?)  appears  in  the 
note. 


DEDICATORY    PREFACE 

By    J.    F.    CRAMER1 

Serenissimo 
Sabavdiae  Principi 

EVGENIO 

Heroi  invicto,  Musarmn 

Herculi, 

Hoc  Evangelium  Muhammedanum,  quod  BAKNABAE  Apostoll 
Nomen  prae  sefert.  In  Italicum  sermonem,  compluribus  abhinc 
seculis,  uti  caracteris  ductus  et  vetusfae  orthographiae  ratio  r  b 
osiendit,  \  conversum ;  quod  Evangelium,  sive  Arabice  sive  alia 
lingua,  et  si  quis  conjecturae  locus  est,  a  Sergio  Monacho  Nestoriano, 
uno  e  tribus  illis  Alcorani  architects  compositum,  adkuc  videre 
nemini  Christianorum  licuit :  quamvis  hi  illnd  perquirere  et 
inspicere  omni  ope  niterentur :  at  tandem  \  ejusmodi  Evangelium  2  a 
quo  Muhammedani,  tantopere  gloriantur,  ne  existere  quidem 
suspicari  coeperint :  Hunc,  inquam,  Codicem,  manu  satis  eleganti 
exaratum,  et,  sicuti  constat,  Vxicuii:  Vt  esset  Bibliothecae 
quam  Princeps  Incomparubilis,  libris  rarissimis,  seu  typis,  sen 
manu  descriptis  referfissimam,  construendam,  regio  et  animo  et 
sumptu,  suscepit,  \  non  postremum  ornamentum :  Et  simul  suae  2  b 
in  immortale  MAXIXI  HEROIS  Nomen  perpeluae  observantiae, 
pietatis,  ac  devolissimi  pectoris  qualecumque  Monumentum  : 

L.     M.     Q. 
D.     z>.     D. 

IOANNES  FREDERICKS  CRAMERUS 
HAGAE   COMITIS  a.  d.  xx  lunii 

|  cio  10  ccxin. 

1  See  Introduction,  p.  xiii,  note  2,  and  xliv,  note  3. 


THE  GOSPEL   OF   BARNABAS 


3a       Vero  euangelio  di  essu  chiamato  chrissto  nouo 
profeta  mandate  da  DIG  al  modo  secondo  la 
descritione  di  barnaba  appostolo  suo 

Barnaba  apostolo  di  iessu  nazareno  chiamato  chrissto  .  ha 
tutti  quelli  che  habitano  sopra  la  tera  pace  he  consolatione 
desidera  .  charisimi  il  grande  he  admirabile  DIG  a  quessti  giorni 
passati  cia  uissitati  per  il  suo  proffetta  iessu  chrissto  .  in 
grande  missericordia  di  dotrina  he  miracholi  per  la  qualle 
chossa  molti  inganati  da  satana  sotto  pretessto  di  pieta 
predichano  empiissima  dotrina  .  chiamando  iessu  fiolo  di  DIG  a 
repudiando  la  circoncissione  pato  di  DIG*  im  sempiterno  he 
concedendo  ogni  cibo  inmondo  fra  li  quali  he  paulo  he  in- 
ganato  del  quale  non  senzza  dollore  io  ne  parllo  .  per  la 
qual  chossa  ui  scriuo  quella  uerita  la  quale  ho  ueduta  he 
sentita  nella  conuersatione  chio  ho  conuerssato  con  iessu 
3b  azioche  .  siate  salui  he  non  siate  inganati  |  da  satana  he 
periate  nello  iuditio  di  DIG  .  pero  guardatiue  da  ogni  uno 
che  ui  predicha  noua  dotrina  contra  quello  che  ui  scriuo 
azioche  siate  salui  im  sempiterno  .  il  grande  DIG*  sia  con 
uoi  he  ui  guardi  da  satana  he  da  ogni  malle  amem  . 

Ib.  in  questoprimo  chapitolo  si  contiene  la  anontiatione  delloangelo 
gabrielo  ha  maria  uergine  circJia  alia  natiuita  de  iessu. 

Questi  hani  passati  fu  uisitato  una  uergine  chiamata  maria  . 
della  stirpe  di  dauit  della  tribu  di  iuda  per  langelo  gabrielo  da 
DIG  .  quessta  uerggine  uiuendo  con  ogni  santita  senza  ueruno 
scandallo  essendo  ireprensibile  he  stando  in  horatione  cho 
ieiunij  .  un  giorno  essendo  solla  hentro  nella  chamera  sua 
langelo  gabrielo  c  he  la  saluto  dicendo  DIG  sia  con  te  ho  maria . 
si  spauento  la  uergine  nello  aspeto  del  angelo  la  quale  la 


True  Gospel  of  Jesus,  called  Christ,  a  new  prophet  3a 
sent  by  God  to  the  world :  according  to  the 
description  of  Barnabas  his  apostle. 

Barnabas,  apostle  of  Jesus  the  Nazarene,  called  Christ,  to  all 
them  that  dwell  upon  the  earth  desireth  peace  and  consolation. 

Dearly  beloved,  the  great  and  wonderful  God  a  hath  during  these 
past  days  visited  us  by  his  prophet  Jesus  Christ  in  great  mercy 
of  teaching  and  miracles,  by  reason  whereof  many,  being  deceived 
of  Satan,  under  pretence  of  piety,  are  preaching  most  impious 
doctrine,  calling  Jesus  son  of  God l,  repudiating  the  circumcision  2 
ordained  of  God  for  ever,  and  permitting  every  unclean  meat : 
among  whom  also  Paul  hath  been  deceived,  whereof  I  speak 
not  without  grief;  for  which  cause  I  am  writing  that  truth 
which  I  have  seen  and  heard,  in  the  intercourse  that  I  have 
had  with  Jesus,  in  order  that  ye  may  be  saved,  and  not  be 
deceived  |  of  Satan  and  perish  in  the  judgement  of  God.  Therefore  3b 
beware  of  every  one  that  preacheth  unto  you  new  doctrine 3 
contrary  to  that  which  I  write,  that  ye  may  be  saved  eternally. 

The  great  Goda  be  with  you  and  guard  you  from  Satan  and 
from  every  evil.  Amen. 

I b.  In  this  first  chapter  is  contained  the  annunciation  of  tJie  angel 
Gabriel  to  the  Virgin  Mary  concerning  the  birth  of  Jesus. 

In4  these  last  years  a  virgin  called  Mary,  of  the  lineage  of 
David,  of  the  tribe  of  Judah,  was  visited  by  the  angel  Gabriel 
from  God.  This  virgin,  living  in  all  holiness  without  any 
offence,  being  blameless,  and  abiding  in  prayer  with  fastings, 
being  one  day  alone,  there  entered  into  her  chamber  the  angel 
Gabriel  c,  and  he  saluted  her,  saying  :  '  God  be  with  thee,  0  Mary  V 

The  virgin  was  affrighted6  at  the   appearance  of  the   angel; 

a  God,  great.  b  The  Chapter  of  the  sending  down  of  Gabriel. 

c  The  coming  down  of  Gabriel  to  Mary. 


1  Jesus  himself  is  made  to  deny  his  Divinity  (see  10*,  note),  ascription 
of  which  is  first  attributed  to  Roman  soldiers,  60*.  2  See  Gen.  xvii.  10. 
3  Cp.  Gal.  i.  6-8.  *  See  Luke  i.  26  sqq.  5  Cp.  Luke  i.  28  : 

for  account  of  Annunciation  in  Qoran  iii  and  xix,  cf.  Introd.  *  See 

Luke  i.  29. 

B   2, 


4  THE  GOSPEL   OF  BARNABAS 

confforto  langelo  dicendo  non  temere  maria  .  perche  tu  sei 
grata  apresso  DIG  il  quale  tia  elleta  per  madre  di  uno  proffeta 
il  quale  mandera  al  popullo  de  issdraelle  azioche  chaminino 

4a  nella  sua  legie  |  con  uerita  di  cuore  .  Risspose  la  uergine  hora 
chome  partoriro  fioli  non  chonoscendo  homo  .  Risspose  langelo 
ho  maria  potente  he  DIG  a  che  fece  lomo  senzza  homo  di 
generare  in  te  lomo  senza  homo  perche  apresso  lui  niente 
he  impossibile  .  Risspose  maria  io  so  che  DIG  he  omnipotente  b 
pero  sia  fata  la  uollonta  sua  .  Risspose  langelo  hora  sie  in  te 
concetto  il  proffetta  il  quale  chiamerai  iessu  he  il  chustodirai 
dauino  he  sicera  he  da  ogni  cibo  inmondo  perche  elgie  santo 
di  DIG  il  fanciulo  .  se  inclino  maria  chon  humilta  dicendo  echo 
la  serua  di  DIG  sia  fato  secondo  la  tua  parola  .  partisi  langelo 
he  la  uergine  glorificho  DIG  dicendo  chonosci  la  grandezza  di 
DIG  ho  anima  mia  he  exulta  spirito  mio  in  DIG  saluatore  mio  c . 
il  quale  ha  guardato  la  humilta  della  sua  serua  talmente  che 
saro  chiamata  beata  da  tutte  le  natione .  perche  mia  fato  grande 
lui  che  he  potente  che  sia  benedeto  il  santo  nome  suo  .  perche 
la  missericordia  sua  si  esstende  di  stirpe  in  stirpe  che  temono 

4b  lui  .  ha  fato  potente  la  mano  sua  he  ha  dissperso  il  superbo 
nella  mente  del  suo  cuore  .  elgia  depossto  li  potenti  della 
loro  sede  et  elgia  exaltato  li  humili  .  chie  stato  affamato  lia 
rempiuto  di  bene  he  li  richi  lia  mandato  uoti  .  perche  lie  in 
memoria  le  proinese  fate  ha  abraham  he  al  suo  fiolo  per  sempre  . 

II.  La  amonitione  de  lo  angelo  gabrielo  fata  ha  iosef  circha  alia 
cocetione  di  maria  uergine. 

Auendo  conosciuto  maria  la  uollonta  di  DIG  temendo  la 
plebe  che  non  si  scandalizasero  per  essere  grauida  he  la 
lapidasero  chome  fornicharia  .  ellesse  uno  compagno  della 
stirpe  sua  homo  per  nome  chiamato  iosef  di  uita  ireprensibile 
perche  elgi  chome  iussto  temeua  DIG  .  he  il  seruiua  con 


ll  ^1  lil 

-k-Jl* 


THE  ANNUNCIATION  5 

but  the  angel  comforted  her,  saying:  'Fear  not,  Mary,  for  thou 
hast  found  favour  with  God 1,  who  hath  chosen  thee  to  be  mother 
of  a  prophet,  whom  he  will  send  to  the  people  of  Israel  in  order 
that  they  may  walk  in  his  laws  |  with  truth  of  heart.'  The  virgin  4a 
answered :  '  Now  how  shall  I  bring  forth  sons,  seeing  I  know 
not  a  man8?'  The  angel  answered:  '0  Mary,  Goda  who  made 
man  without  a  man  is  able  to  generate  in  thee  man  without 
a  man,  because  with  him  nothing  is  impossible  V  Mary  an 
swered  :  '  I  know  that  God  is  almighty  b,  therefore  his  will  be  done.' 
The  angel  answered  :  '  Now  be  conceived  in  thee  the  prophet,  whom 
thou  shalt  name  Jesus  * :  and  thou  shalt  keep  him  from  wine 
and  from  strong  drink  and  from  every  unclean  meat 5,  because 
the  child  is  an  holy  one  of  God.'  Mary  bowed  herself  with 
humility,  saying :  '  Behold  the  handmaid  of  God,  be  it  done 
according  to  thy  word6.'  The  angel  departed7,  and  the  virgin 
glorified  God,  saying :  '  Know,  0  my  soul,  the  greatness  of  God, 
and  exult,  my  spirit,  in  God  my  Saviour c ;  for  he  hath  regarded 
the  lowliness  of  his  handmaiden,  insomuch  that  I  shall  be  called 
blessed  by  all  the  nations,  for  he  that  is  mighty  hath  made  me 
great,  and  blessed  be  his  holy  name.  For  his  mercy  extendeth 
from  generation  to  generation  of  them  that  fear  him.  |  Mighty  4*> 
hath  he  made  his  hand,  and  he  hath  scattered  the  proud  in 
the  imagination  of  his  heart.  He  hath  put  down  the  mighty 
from  their  seat,  and  hath  exalted  the  humble.  Him  who  hath 
been  hungry  hath  he  filled  with  good  things,  and  the  rich  he 
hath  sent  empty  away.  For  he  keepeth  in  memory  the  promises 
made  to  Abraham  and  to  his  son 8  for  ever.' 

II.  The  warning  of  the  angel  Gabriel  given  to  Joseph  concerning 
the  conception  of  the  Virgin  Mary. 

Mary  having  known  the  will  of  God,  fearing  the  people,  lest 
they  should  take  offence  at  her  being  great  with  child,  and  should 
stone  her  as  guilty  of  fornication  9,  chose  a  companion  of  her  own 
lineage 10,  a  man  by  name  called  Joseph,  of  blameless  life :  for  he 
as  a  righteous  man  feared  God  and  served  him  with  fastings 

*  God  is  powerful.  b  Said  Mary,  '  I  know  that  God  is  able  to  do 

all  things.'  «  God  is  great  and  the  keeper. 

1  Luke  i.  30.              a  Luke  i.  34.              3  Luke  i.  37.  *  Luke  i.  3ib. 

5  See  Judges  xiii.  4,  7  and  Luke  i.  15.              s  Luke  i.  38.  7  Luke  i. 

46-55'             *  i.e.  Ishmael:  cp.  iab,  46*,  156*,  201°,  216*.  '  See  Deut. 
xxii.  23,  24.            10  See  Luke  ii.  4. 


6  THE  GOSPEL  OF  BARNABAS 

ieiunij  he  oratione  uiuendo  delle  opere  delle  sui  mani  perche 
elgi  hera  maesstro  di  leggname  .  cho  tale  homo  la  uergine 
chonoscendo  lo  ellesse  in  chompagno  he  li  manifessto  il  con- 
silgio  diuino  .  iosef  essendo  iussto  quando  chonobbe  maria 
5a  essere  grauida  la  uoleua  habandonare  |  perche  elgi  temeua 
DIG  .  hecho  mentre  che  lui  dormiua  fu  dal  angello  di  DIG 
ripresso  dicendo  .  ho  iosef  perche  uoi  tu  abandonare  maria 
tua  cosorte  sapi  che  quanto  in  lei  he  opperato  he  fato 
tutto  per  uollonta  di  DIG  .  la  uergine  partorira  uno  filgiolo 
il  quale  per  nome  chiamerai  iessu  il  quale  custodirai  da 
uino  he  sicera  he  da  ogni  cibo  inmondo  .  perche  elgie  santo 
di  DIG  nel  uentre  materno  .  elgie  proffeta  di  DIG  a  mandato  al 
populo  de  isdraelle  azioche  conuerti  iuda  al  chor  suo  he 
chamini  issdraele  nella  legie  del  signore  chome  he  scrito 
nella  legie  di  mose  .  elgi  uera  con  grande  potenza  che  li 
dara  DIG  b  he  fara  grandi  miracholi  per  la  qual  chossa  molti 
si  saluerano  .  iosef  leuandosi  dal  sono  ringratio  DIG  he  per- 
manse  con  maria  tuttj  li  anni  della  sua  uita  con  ogni 
sincerita  DIG  seruedo. 

III.   Mirdbile   natiuita   de   iessu   he   aparitione  di   angioli  die 
laudauano  dio. 

Regnaua  in  quel  tempo  in  iudea  herode  per  dechreto  di 
5b  cessare  agusto  .  he  preside  hera  pillato  nello  |  sacerdotio  di 
ana  he  chaifa  .  onde  per  dechreto  di  agussto  si  scriueua  il 
monddo  pero  ogni  uno  andaua  nella  patria  sua  he  si  apre- 
sentauano  alia  loro  tribu  per  farsi  scriuere  .  si  parti  adonque 
iosef  di  nazaret  citta  di  galilea  con  maria  sua  molgie  grauida 
per  andare  in  betelem  .  per  essere  sua  citta  essendo  della 
stirpe  da  dauit  azioche  elgi  fusi  scrito  secondo  il  dechreto 
de  cessare  .  peruenuto  iosef  in  beteleme  per  essere  la  cita 
pichola  he  grande  la  moltitudine  di  chollorro  che  peregrini 
iuui  herano  .  elgi  non  trouaua  locho  pero  prese  stantia 
fuori  della  citta  intuna  stantia  fata  per  ridoto  de  passtori  . 
habitando  iuui  iosef  si  adempite  li  giorni  del  partorire  di 


THE  NATIVITY  7 

and  prayers,  living  by  the  works   of  his   hands,  for  he  was  a 
carpenter a. 

Such  a  man  the  virgin  knowing,  chose  him  for  her  companion 
and  revealed  to  him  the  divine  counsel. 

Joseph  being  a  righteous  man 2,  when  he  perceived  that  Mary 
was  great  with  child,  was  minded  to  put  her  away  |  because  he  5a 
feared  God.  Behold3,  whilst  he  slept,  he  was  rebuked  by  the 
angel  of  God,  saying,  '  0  Joseph,  why  art  thou  minded  to  put 
away  Mary  thy  wife  1  Know  that  whatsoever  hath  been  wrought 
in  her  hath  all  been  done  by  the  will  of  God.  The  virgin  shall 
bring  forth  a  son,  whom  thou  shalt  call  by  the  name  Jesus  ;  whom 
thou  shalt  keep  from  wine  and  strong  drink  and  from  every  unclean 
meat 4,  because  he  is  an  holy  one  of  God  from  his  mother's  womb. 
He  is  a  prophet  of  God  senta  unto  the  people  of  Israel,  in  order  that 
he  may  convert  Judah  to  his  heart 6,  and  that  Israel  may  walk  in 
the  law  of  the  Lord,  as  it  is  written  in  the  law  of  Moses 6.  He 
shall  come  with  great  power,  which  God  shall  give  him  b,  and  shall 
work  great  miracles,  whereby  many  shall  be  saved.' 

Joseph,  arising  from  sleep 7,  gave  thanks  to  God,  and  abode  with 
Mary  all  his  life,  serving  God  with  all  sincerity. 

III.  Wonderful  birth  of  Jesus,  and  appearance  of  angels  praising 
God. 

There  reigned  at  that  time  in  Judaea  Herod,  by  decree  of 
Caesar  Augustus,  and  Pilate  was  governor 8  in  the  |  priesthood  of  5b 
Annas  and  Caiaphas9.  Wherefore,  by  decree  of  Augustus10,  all 
the  world  was  enrolled;  wherefore  each  one  went  to  his  own 
country,  and  they  presented  themselves  by  their  own  tribes  to  be 
enrolled.  Joseph  accordingly  departed  from  Nazareth,  a  city  of 
Galilee,  with  Mary  his  wife,  great  with  child,  to  go  to  Bethlehem 
(for  that  it  was  his  city,  he  being  of  the  lineage  of  David),  in  order 
that  he  might  be  enrolled  according  to  the  decree  of  Caesar. 
Joseph  having  arrived  at  Bethlehem,  for  that  the  city  was  small, 
and  great  the  multitude  of  them  that  were  strangers  there,  he 
found  no  place,  wherefore  he  took  lodging  outside  the  city  in  a 
lodging  made  for  a  shepherds'  shelter.  While  Joseph  abode  there 

•  God  shall  send  a  prophet.  b  God  the  giver. 


1  See  Matt.  xiii.  55.  2  Matt.  i.  19.  3  See  Matt.  i.  20-23. 

*  See  Judges  xiii.  4,  7  and  Luke  i.  15-          5  CP-  Luke  {-  I5~ll- 
Ex.  xvi.  4.  7  Matt.  i.  24.  8  preside,  cp.  Vulg.  praeside  in  Luke  11.  2. 

9  Cp.  Luke  iii.  i,  2.  10  Luke  ii.  1-7. 


8  THE  GOSPEL  OF  BARNABAS 

maria  .  Fu  circondata  la  uergine  da  imenso  splendore 
he  partori  il  sno  filgiolo  senza  dollore  .  il  quale  presse 
nelle  bracie  sui  he  riuoltandolo  nelli  pani  lo  incline  nel 
presepio  pe  non  esser  ui  locho  nel  diuersorio  .  Venero  con 
6a  iubillo  |  una  moltitudine  grande  di  angioli  nel  diuersorio  bene- 
dicendo  DIG  .  he  anonziando  pace  ha  cholloro  che  temono  DIG  . 
Maria  he  iosef  laudauano  il  signore  sopra  la  natiuita  di  iessu 
he  con  somo  gaudio  il  nutrichauano  . 

IV.  Angioli  anontiano  alii  pastori  la  natiuita  di  iesu  li  quali 
dapoi  lo  auerlo  trouato  lo  anontiano. 

In  quel  tempo  stauano  li  passtori  uigilando  sopra  illoro 
greggie  chome  he  chosstume  loro  .  Et  hecco  che  furno 
circondati  da  inmensso  splendore  onde  apparue  loro  uno 
angelo  il  quale  benediceua  DIG  .  furno  ripieni  di  spauento 
li  pastori  per  la  improuissa  luce  he  apparenzza  angelicha 
onde  langelo  del  signore  li  conforto  dicendo  .  hecho  chio  ui 
anontio  una  allegrezza  grande  perche  elglie  nato  nella  citta 
di  dauit  uno  fanciulo  proffeta  del  signore  .  il  quale  porta 
grande  sallute  alia  chassa  de  issdraele,  il  filgiolo  ritrouarete 
nel  pressepio  con  la  madre  sua  che  benedice  DIG  .  he  deto 
Qb  quessto  uenero  una  grande  |  moltitudine  di  angioli  benedicendo 
DIG  .  anontiando  pace  ha  cholloro  che  hano  bona  uollonta  . 
Partiti  li  angeli  li  passtori  fra  loro  parllauano  dicendo 
andiamo  insino  in  betelem  he  uediamo  la  parola  che  DIG 
per  langelo  suo  cia  anontiato  .  Venero  molti  passtori  in 
belem  ricerchando  il  nouo  parto  he  ritrouorno  fuori  della 
citta  il  nato  fanciulo  secondo  la  parola  del  angelo  .  inclinato 
nello  pressepio  li  fecero  adonque  riuerenzza  he  donorno  alia 
madre  quello  che  haueuano  anontiandoli  quello  che  haueuano 
sentito  he  ueduto  .  Maria  pero  nel  chor  suo  seruaua  il  tutto  he 
iosef  ringratiando  DIG  .  Eitornorno  li  passtori  allo  gregie  loro 
anontiando  ad  ogni  uno  quanto  ueduto  haueuano  .  pero  fu 
rempiuto  de  timore  tutta  la  montana  di  iudea  he  si  posse  ogni 
homo  questa  parola  sopra  il  chore  dicendo  .  che  pensiamo  che 
debia  esser  questo  fanciulo  . 


THE  ANGELS  AND  THE  SHEPHERDS  9 

the  days  were  fulfilled  for  Mary  to  bring  forth.  The  virgin  was 
surrounded  by  a  light  exceeding  bright,  and  brought  forth  her  son 
without  pain  l,  whom  she  took  in  her  arms,  and  wrapping  him  in 
swaddling-clothes,  laid  him  in  the  manger,  because  there  was  no 
room  in  the  inn.  There  came  with  gladness  |  a  great  multitude  of  6a 
angels  to  the  inn,  blessing  God  and  announcing  peace  to  them  that 
fear  God.  Mary  and  Joseph  praised  the  Lord  for  the  birth  of 
Jesus,  and  with  greatest  joy  nurtured  him. 

IV.  Angels  announce  to  the  shepherds  the  birth  of  Jesus,  and  they, 
after  having  found  him,  announce  him. 

At  that  time  the  shepherds  were  watching  over  their  flock  2, 
as  is  their  custom.  And,  behold,  they  were  surrounded  by  an 
exceeding  bright  light,  out  of  which  appeared  to  them  an  angel, 
who  blessed  God.  The  shepherds  were  filled  with  fear  by  reason 
of  the  sudden  light  and  the  appearance  of  the  angel  ;  whereupon 
the  angel  of  the  Lord  comforted  them,  saying :  '  Behold,  I  announce 
to  you  a  great  joy,  for  there  is  born  in  the  city  of  David  a  child 
who  is  a  prophet  of  the  Lord ;  who  bringeth  great  salvation  to 
the  house  of  Israel.  The  child  ye  shall  find  in  the  manger,  with 
his  mother,  who  blesseth  God.'  And  when  he  had  said  this  there 
came  a  great  |  multitude  of  angels  blessing  God,  announcing  peace  6b 
to  them  that  have  good  will 3.  "When  the  angels  were  departed, 
the  shepherds  spake  among  themselves,  saying :  '  Let  us  go  even 
unto  Bethlehem,  and  see  the  word  *  which  God  by  his  angel  hath 
announced  to  us.'  There  came  many  shepherds  to  Bethlehem 
seeking  the  new-born  babe,  and  they  found  outside  the  city  the 
child  that  was  born,  according  to  the  word  of  the  angel,  lying  in 
the  manger.  They  therefore  made  obeisance  to  him,  and  gave  to 
the  mother  that  which  they  had5,  announcing  to  her  what  they 
had  heard  and  seen.  Mary  therefore  kept  all  these  things  in  her 
heart,  and  Joseph  [likewise],  giving  thanks  to  God.  The  shepherds 
returned  to  their  flock,  announcing  to  every  one  how  great  a 
thing  they  had  seen.  And  so  the  whole  hill-country  of  Judaea  was 
filled  with  fear,  and  every  man  laid  up  this  word  in  his  heart, 
saying  :  '  What,  think  we,  shall  this  child  be 6  ? ' 


1  In  Qoran  xix  the  Birth  involves  pain  ;  see  Introd. 

2  See  Luke  ii.  8-19.  3  Cp.  Vulg.  Luke  ii.  14  'hominibus  bonae 
roluntatis.'          *  Cp.  Vulg.  Luke  ii.  15  'videamus  hoc  verbum.'         5  Cp. 
Matt.  ii.  ii.             6  See  Luke  i.  65,  66. 


10  THE  GOSPEL  OF  BARNABAS 

V.  Circoncissione  di  iessu. 

Quando  furno  adempiuti  li  giorni  otto  seconddo  la  leggie 
7a  del  signore  chome  he  scrito  nel  libro  |  di  mose  .  pressero  il 
fanciulo  he  il  portorno  al  tepio  per  circhonciderlo  .  cir- 
concissero  adonque  il  fanciulo  he  li  posero  nome  iessu  si 
chome  haueua  deto  langello  del  signore  auanti  che  fusi  nel 
uentre  concetto  .  Maria  he  iosef  chonobero  che  quessto 
fanciulo  doueue  essere  in  sallute  he  roina  di  molti  onde 
temetero  DIG  .  he  seruiuano  il  fanciulo  con  timore  di  DIO  . 

VI.  Tre  magi  sono  guidati  da  una  stella  de  oriente  in  iudea  he 
trouando  iessu  li  fano  riuerenza  he  doni. 

Regnando  herode  Re  di  iudea  .  essendo  nato  iessu  nelle 
parti  orientali  tre  magi  essplorauano  le  stelle  del  cielo  . 
onde  aparue  loro  una  stella  con  grande  splendore  pero  fata 
fra  loro  conclusione  uenero  in  iudea  guidandoli  la  stella  che 
auanti  di  loro  chaminaua  .  he  peruenuti  in  gerusalem  intero- 
gauano  doue  hera  nato  il  Re  di  iudei  .  il  che  hauendo  intexo 
herode  temete  he  si  chomose  tutta  la  citta  .  conuocho 
adonque  herode  li  sacerdoti  he  scribi  dicendo  doue  nasscere 
deba  Christo  .  Rissposero  loro  che  doueua  nasscere  in  betelem 
7b  perche  |  chosi  he  scrito  per  il  proffetta  .  he  tu  betelen  non  sei 
pichola  fra  li  principi  di  iuda  perche  di  te  uscira  uno  ducha 
che  condura  il  populo  mio  de  issdraelle  .  conuocho  adonque 
herode  li  magi  he  li  interogo  sopra  la  uenuta  loro  li  quali 
rissposero  che  haueuano  ueduto  una  stella  in  oriente  .  la  quale 

11  haueua  guidati  hiuui  onde  com  presenti  uoleuano  adorare 
quel  nouo  Re  che  la  sua  stella  dimostraua  .  allora  disse  herode 
andate  in  betelem  he  con  ogni   diligenzza   inuesstigate  del 
fanciulo  il  quale  quando  lauerete  trouato  uenite  ha  dirlo  ha  me 
perche  .  anchora  me  il  uolgio  andare  addorare  he  quessto  con 
ingano  elgi  parllaua  . 

VII.  la  uisitatione  di  iessu  da  magi  he  illoro  ritornare  alia 
patria  co  la  amonitione  di  iessu  fatali  in  sonio. 

Vscirno  di  ierusalem  adonque  li  magi  .  et  echo  che  la  stella 
che  li  aparue  in  oriente  andaua  auati  di  loro  .  uedeudo  la 


11 

V.  Circumcision  of  Jesus. 

When  the  eight  days a  were  fulfilled  according  to  the  law  of  the 
Lord,  as  it  is  written  in  the  book  |  of  Moses 2,  they  took  the  child  7a 
and  carried  him  to  the  temple  to  circumcise  him.  And  so  they 
circumcised  the  child,  and  gave  him  the  name  Jesus,  as  the  angel 
of  the  Lord  had  said  before  he  was  conceived  in  the  womb,  ^lary 
and  Joseph  perceived  that  the  child  must 3  needs  be  for  the  salva 
tion  and  ruin  of  many.  Wherefore  they  feared  God,  and  kept  the 
child  with  fear  of  God. 

VI.  Three  magi  are  led  by  a  star  in  the  east  to  Judaea,  and,  finding 
Jesus,  make  obeisance  to  him  and  gifts. 

In  the  reign4  of  Herod,  king  of  Judaea,  when  Jesus  was  born, 
three  magi  in  the  parts  of  the  east  were  observing  the  stars 
of  heaven.  Whereupon  appeared  to  them  a  star  of  great  bright 
ness,  wherefore  having  concluded  among  themselves,  they  came  to 
Judaea,  guided  by  the  star,  which  went  before  them5,  and  having 
arrived  at  Jerusalem  they  asked  where  was  born  the  King  of  the 
Jews.  And  when  Herod  heard  this  he  was  affrighted,  and  all  the 
city  was  troubled.  Herod  therefore  called  together  the  priests 
and  the  scribes,  saying  :  '  "Where  should  Christ  be  born  1 '  They 
answered  that  he  should  be  born  in  Bethlehem ;  for  |  thus  it  is  7b 
written  by  the  prophet6:  '  And  thou, Bethlehem,  art  not  little  among 
the  princes  of  Judah :  for  out  of  thee  shall  come  forth  a  leader 7, 
who  shall  lead  my  people  Israel.' 

Herod  accordingly  called  together  the  magi  and  asked  them 
concerning  their  coming  :  who  answered  that  they  had  seen  a  star 
in  the  east,  which  had  guided  them  thither,  wherefore  they  wished 
with  gifts  to  worship  this  new  King  manifested  by  his  star. 

Then  said  Herod  :  '  Go  to  Bethlehem  and  search  out  with  all 
diligence  concerning  the  child ;  and  when  ye  have  found  him,  come 
and  tell  it  to  me,  because  I  also  would  fain  come  and  worship  him.' 
And  this  he  spake  deceitfully. 

VII.  The  visitation  of  Jesus  by  magi,  and  their  return  to  their 
own  country,  with  the  warning  of  Jesus  given  to  them  in  a  dream. 

The  magi  therefore 8  departed  out  of  Jerusalem,  and  lo,  the  star 
which  appeared  to  them  in  the  east  went  before  them.  Seeing 

1  Luke  ii.  21,  22.  *  See  Lev.  xii.  3.  3  See  Luke  ii.  34. 

*  See  Matt.  ii.  1-9.         5  Matt.  ii.  9.         6  Matt.  ii.  5,  6  quoting  Mic.  v.  2. 
7  ducha  :  cp.  Vulg.  dux  in  Matt.  ii.  6.  s  See  Matt.  ii.  10-12. 


12  THE  GOSPEL  OF  BARNABAS 

stella  li  magi  furno  pieni  di  allegrezza  onde  peruenuti  in 
betelem  fuori  della  citta  sopra  il  diuersorio  doue  nato  hera 
8a  iessu  uidero  |  fermata  la  stella  .  andorno  adonque  hiui  li  magi 
he  entrando  nella  stantia  trouorno  il  fanciulo  con  la  madre 
sua  he  inchinati  li  fecero  riuerenza  .  he  li  apresentorno  chose 
aromatice  con  argento  he  oro  rinontiando  li  magi  alia  uergine 
quanto  haueuano  ueduto  .  onde  dormendo  loro  furno  da  il 
fanciulo  in  uisione  confortati  di  non  andare  ha  herode  .  pero 
partendosi  per  altra  uia  ritornorno  ha  chasa  loro  anontiando 
quanto  haueuano  ueduto  in  iudea  . 

VIII.   Tie  portato  iessu  in  eggito  fugendo.  he  herode  ammaza  li 
fanciuli  innocenti, 

Vedendo  herode  che  li  magi  non  tornauano  si  riputo 
scernito  da  lloro  .  onde  determino  di  fare  morire  il  fanciulo 
nato  .  Ma  echo  che  dormendo  iosef  aparue  ha  lui  lo  angello 
del  signore  dicendo  .  presto  leuati  he  pilgia  il  fanciulo  con  la 
madre  he  uate  ne  in  egito  perche  herode  uole  ociderlo  .  si  leuo 
iosef  con  grade  timore  he  presse  maria  con  il  filgiolo  he  si 
andorno  in  egito  he  hiui  permansero  insino  alia  morte  di 
herode  .  il  quale  riputandosi  burlato  dalli  maggi  mando  li  suoi 
8b  soldati  ha  ocidere  quanti  fanciuli  |  herano  nati  di  nouo  in 
betelem  .  uenero  adonque  li  soldati  he  ocissero  quanti  fanciuli 
ui  hera  chome  li  aueua  comandato  herode  .  onde  si  adempite  le 
parole  del  proffeta  dicendo  pianto  he  lachrime  sono  grande  in 
rama  .  Rachel  piangie  li  suoi  fiolji  ma  non  ui  e  dato  con- 
sollatione  perche  no  si  troua  . 

IX a.  Essendo  ritomato  iessu  in  iudea  fa  una  mirabil  disputa 
con  li  dotori  sendo  peruenuto  alii  dodeci  ani. 

Morto  herode  .  echo  langello  del  signore  aparue  in  sonio  ha 
iosef  dicendo  .  Ritorna  in  iudea  perche  sono  morti  cholloro 
che  uolgiono  la  morte  del  fanciulo  .  prese  adonque  iosef  il 
fanciulo  con  Maria  essendo  uenuto  alia  heta  di  hani  sete  he 
uene  in  iudea  onde  intendendo  che  .  Archelao  filgiolo  di 


MASSACEE  OF  THE  INNOCENTS  13 

the  star  the  magi  were  filled  with  gladness.  And  so  having  come 
to  Bethlehem,  outside  the  city,  they  saw  |  the  star  standing  still  8a 
above  the  inn  where  Jesus  was  born.  The  magi  therefore  went 
thither,  and  entering  the  dwelling  found  the  child  with  his  mother, 
and  bending  down  they  did  obeisance  to  him.  And  the  magi 
presented  unto  him  spices,  with  silver  and  gold,  recounting  to  the 
virgin  all  that  they  had  seen. 

Whereupon,  while  sleeping,  they  were  warned  by  the  child  not 
to  go  to  Herod :  so  departing  by  another  way  they  returned  to  their 
own  home,  announcing  all  that  they  had  seen  in  Judaea. 


VIII.  Jesus  is  carried  inflight  to  Egypt,  and  Herod  massacres 
the  innocent  children. 

Herod  seeing  that  the  magi  did  not  return,  believed  himself 
mocked  of  them 1 ;  whereupon  he  determined  to  put  to  death  the 
child  that  was  born.  But  behold 2  while  Joseph  was  sleeping  there 
appeared  to  him  the  angel  of  he  Lord,  saying :  '  Arise  up  quickly, 
and  take  the  child  with  his  mother  and  go  into  Egypt,  for  Herod 
willeth  to  slay  him.'  Joseph  arose  with  great  fear,  and  took  Mary 
with  the  child,  and  they  went  into  Egypt,  and  there  they  abode 
until  the  death  of  Herod  :  who,  believing  himself  derided 3  of  the 
magi,  sent  his  soldiers  to  slay  all  the  new-born  children  |  in 
Bethlehem.  The  soldiers  therefore  came  and  slew  all  the  children 
that  were  there,  as  Herod  had  commanded  them.  Whereby  were 
fulfilled  the  words  of  the  prophet,  saying  :  '  Lamentation  and  great 
weeping  are  there  in  Ramah ;  Each  el  lamenteth  for  her  sons,  but 
consolation  is  not  given  her  because  they  are  not  Y 

IXa.  Jesus,  having  returned  to  Judaea,  holds  a  wondrous  dispu 
tation  with  the  doctors,  having  come  to  the  age  of  twelve  years. 

When  Herod  was  dead 5,  behold  the  angel  of  the  Lord  appeared 
in  a  dream  to  Joseph,  saying :  '  Eeturn  into  Judaea,  for  they  are 
dead  that  willed  the  death  of  the  child.'  Joseph  therefore  took 
the  child  with  Mary  (he  having  come  to  the  age  of  seven  years), 
and  came  to  Judaea ;  whence,  hearing  that  Archelaus,  son  of 


The  Chapter  of  the  pilgrimage. 


1  Matt.  ii.  16.  a  Matt.  ii.  13,  14.  s  Matt.  ii.  16-18.  4  non 

si  trova  :   sing,  verb  with  pi.  subject ;   not  uncommon  in  this  MS.,  cp., 
e.g.,  p.  i8ob.  *  See  Matt.  ii.  19-22. 


14  THE  GOSPEL  OF  BARNABAS 

herode  regnaua  in  iudea  ando  in  galilea  temendo  di  stare 
in  iudea  he  andorno  ha  habitare  in  nazaret  .  chreseua  il 
fanciulo  con  gratia  he  sapientia  auanti  Dio  he  auanti  li 
homeni  .  Essendo  peruenuto  iessu  alia  etta  di  ani  duodeci 
asscexe  con  maria  he  iosef  in  Jerusalem  per  adorare  iuui 
ga  secondo  la  legie  del  signore  scrita  nel  libro  |  di  mose  .  fata 
la  oratione  si  partirno  auendo  smarito  iessu  perche  pensauano 
che  lui  fusi  con  li  parenti  ritornato  ha  chaxa  .  B/itorno 
adonque  Maria  con  iosef  in  Jerusalem  ricerchando  iessu  fra 
parenti  he  uicini  .  il  terzo  giorno  ritrouorno  il  fanciulo  nel 
tempio  in  mezzo  dotori  che  dissputaua  con  loro  della  leggie  . 
he  ogniuno  si  stupiua  sopra  le  dimande  he  rissposte  sui 
dicendo  chome  polle  essere  tale  dotrina  in  lui  essendo  chosi 
pichollo  he  non  auendo  imparato  leger  .  il  ripresse  maria 
dicendo  filgiollo  che  chossa  ci  hai  fato  hecho  che  io  he  tuo 
padre  ti  habiamo  ricerchato  per  tre  giorni  con  dollore  . 
Bisspose  iessu  non  sapete  uoi  che  il  seruitio  di  DIO  si 
deue  antepore  al  padre  he  alia  madrea  .  discexe  iessu  con 
la  madre  he  iosef  in  nazaret  he  hera  sudito  loro  con  humilta 
he  riuerenzza  . 

X*>.  iessu  di  ani  trenta  sul  monte  olliueto  mirabilmete  riceue  lo 
euangelio  da  langelo  gabriello. 

Peruenuto  iessu  alii  hani  trenta  si  chome  elgi  ha  me  disse  . 
essendo  andato  sul  monte  oliueto  per  racholgere  oliue  con  la 
gb  madre  .  allora  di  mezo  giorno  |  facendo  oratione  .  quando 
peruene  ha  quesste  parole  signore  con  missericordia  fu  cir- 
condato  iesu  da  inmenso  splendore  he  da  una  inffinita 
moltitudine  di  angioli  .  li  quali  diceuano  sia  benedeto  DIO  . 
Appresentoli  langelo  gabrielo  chome  uno  spechio  rillucente 
uno  libro  il  quale  discexe  nel  chore  di  iessu  .  nel  quale  conobe 
quello  che  DIO  ha  fato  .  quello  che  DIO  ha  deto  he  quello 
che  DIO  uolle  talmente  che  oggni  chossa  li  fu  nuda  he 
aperta  .  chome  elgi  ha  me  disse  dicendo  chredi  barnaba  che 


15 

Herod,  was  reigning  in  Judaea,  he  went  into  Galilee,  fearing  to 
remain  in  Judaea ;  and  they  went  to  dwell  at  Nazareth. 

The  child  grew l  in  grace  and  wisdom  before  God  and  before 
men. 

Jesus,  having  come  to  the  age  of  twelve  years,  went  up  with 
Mary  and  Joseph  to  Jerusalem,  to  worship  there  according  to  the 
law  of  the  Lord  written  in  the  book  |  of  Moses  2.  When  their  9a 
prayers  were  ended  they  departed,  having  lost  Jesus,  because  they 
thought  that  he  was  returned  home  with  their  kinsfolk.  Mary 
therefore  returned  with  Joseph  to  Jerusalem,  seeking  Jesus  among 
kinsfolk  and  neighbours.  The  third  day  they  found  the  child  in 
the  temple,  in  the  midst  of  the  doctors,  disputing  with  them  con 
cerning  the  law.  And  every  one  was  amazed  at  his  questions  and 
answers,  saying  :  '  How  can  there  be  such  doctrine  in  him,  seeing 
he  is  so  small  and  hath  not  learned  to  read 3 1 ' 

Mary  reproved  him,  saying :  '  Son,  what  hast  thou  done  to  us  "? 
Behold,  I  and  thy  father  have  sought  thee  for  three  days  sorrowing.' 
Jesus  answered :  '  Know  ye  not  that  the  service  of  God  ought  to 
come  before  father  and  mother  a  *  ? '  Jesus  then  went  down  with 
his  mother  and  Joseph  to  Nazareth,  and  was  subject  to  them  with 
humility  and  reverence. 

X1*.  Jesus,  at  the  age  of  thirty  years,  on  Mount  Olivet,  miraculously 
receiveth  the  gospel  from  the  angel  Gabriel. 

Jesus  having  come  to  the  age  of  thirty  years5,  as  he  himself 
said  unto  me,  went  up  to  Mount  Olivet  with  his  mother  to 
gather  olives.  Then  at  midday  |  as  he  was  praying,  when  he  9b 
came  to  these  words  :  c  Lord,  with  mercy  .  .  ./  he  was  surrounded 
by  an  exceeding  bright  light  and  by  an  infinite  multitude  of  angels, 
who  were  saying  :  '  Blessed  be  God.'  The  angel  Gabriel  presented 
to  him  as  it  were  a  shining  mirror,  a  book  6,  which  descended  into 
the  heart  of  Jesus 7,  in  which  he  had  knowledge  of  what  God 
hath  done  and  what  God  hath  said,  and  what  God  willeth,  inso 
much  that  everything  was  laid  bare  and  open  to  him ;  as  he  said 
unto  me :  '  Believe,  Barnabas,  that  I  know  every  prophet  with 

*  The  service  of  God  is  not  to  be  left  for  the  sake  of  one's  parents. 
b  The  Chapter  of  the  coming  down  of  the  Gospel. 


1  See  Luke  ii.  40-51.  2  See,  e.g.,  Ex.  xxiii.  15.  3  Cp.  Judges 

vii.  15  and  Matt.  xiii.  54  sqq.  *  ?  Cp.  Matt.  x.  37.  *  Cp.  Luke 

iii.  23.  6  So  the  revelation  descends,  by  Gabriel's  agency,  into  the 

heart  of  Mohammed,  Qoran  ii,  xcvii,  &c.  :  cp.  Introd.  7  Cp.  26% 

184",  2i9b. 


16  THE  GOSPEL  OF  BARNABAS 

io  conobi  ogni  profeta  con  ogni  profetia  talmente  che  quanto 
dicho  il  tutto  uscise  da  quel  libro .  Riceuto  iessu  quessta  uisione 
he  conoscendo  di  essere  profeta  mandate  alia  chaxa  de  issdraele 
riuelo  il  tutto  ha  maria  sua  madre  .  dicendoli  che  doueua 
patire  grande  persecutione  per  lonore  di  DIG  he  che  nom 
poteua  piu  di  continue  essere  con  lei  ha  seruirla  .  onde  ha- 
uendo  sentito  questo  maria  risspose,  filgiolo  hauanti  che  tu 
nascesi  mi  fu  anontiato  il  tutto  .  pero  sia  benedeto  il  santo 
nome  di  Dioa  .  Dipartissi  iessu  adonque  quel  giorno  dalla 
10a  madre  per  atendere  |  alia  sua  profetia  . 

XI.  iessu  mirdbilmente  sana  uno  leprosso  he  ua  sene  in  ierussdlem, 

Descendendo  iessu  dal  monte  per  uenire  in  ierusalem  .  in- 
chontro  uno  leprosso  il  quale  per  diuina  imspiratione  chonobe 
iessu  essere  proffeta  .  pero  con  lachrime  il  pregaua  dicendo 
iessu  fiolo  di  dauit  habi  missericordia  di  me  .  Risspose  iessu 
che  chossa  uoi  fratello  chio  ti  facia  .  Risspose  il  leproso 
signore  dami  la  sanita  .  il  riprese  iessu  dicendo  che  sei  tu 
stolto,  pregga  DIG  che  tia  chreato b  he  lui  ti  dara  la  sanita 
per  che  io  son  homo  chome  tu  °  .  Risspose  il  leproso  io  so  che 
tu  signore  sei  homo  ma  santo  del  signore  pero  prega  tu 
DIG  et  elgi  mi  dara  la  sanita  .  Allora  iessu  sosspirando 
disse,  signore  DIG  omnipotented  per  amore  di  santi  proffeti 
tuoi  dona  la  sanita  ha  quessto  infermo  .  onde  hauendo  deto 
quessto  disse  tochando  Io  infermo  con  le  mani  in  nome  di 
DIG  a  ho  fratelo  riceui  la  sanita  .  il  che  auendo  deto  si  mondo 
la  lepra  talmente  che  rimase  la  charne  del  leproso  chome 
di  uno  fanciulo  il  che  uedendo  il  leproso  di  essere  sanato  . 
10b  con  grande  uoce  ehridaua  uieni  issdraele  ha  riceuere  |  il  prof- 
f eta  che  DIG  ti  manda e  .  il  prego  iessu  dicendo  fratelo  taci 
he  non  dire  niente  ma  quanto  piu  preggaua  tanto  piu  ehri 
daua  hecho  il  proffeta  hecho  il  santo  di  DIG  .  alle  quali  parole 
ricorsero  molti  che  si  partiuano  di  ierusalem  he  entrorno  con 


c  »-:-•  ool   JJL*  ^JLi   Ul   ..«««.«. c  JU. 
d 


JESUS  RECEIVETH  THE  GOSPEL  17 

every  prophecy,  insomuch  that  whatever  I  say  the  whole  hath  come 
forth  from  that  book/ 

Jesus,  having  received  this  vision,  and  knowing  that  he  was 
a  prophet  sent  to  the  house  of  Israel,  revealed  all  to  Mary  his 
mother,  telling  her  that  he  needs  must  suffer  great  persecution  for 
the  honour  of  God,  and  that  he  could  not  any  longer  abide  with 
her  to  serve  her.  Whereupon,  having  heard  this,  Mary  answered  : 
'  Son,  ere  thou  wast  born  all  was  announced  to  me ;  wherefore 
blessed  be  the  holy  name  of  God  a.'  Jesus  departed  therefore  that 
day  from  his  mother  to  attend  |  to  his  prophetic  office.  10* 

XI.  Jesus  miraculously  healeth  a  leper,  and  goeth  into  Jerusalem. 

Jesus  descending  from  the  mountain  to  come  into  Jerusalem, 
met  a  leper1,  who  by  divine  inspiration  knew  Jesus  to  be  a 
prophet.  Therefore  with  tears  he  prayed  him,  saying :  '  Jesus, 
thou  son  of  David,  have  mercy  on  me2.'  Jesus  answered:  'What 
wilt  thou,  brother,  that  I  should  do  unto  thee 3 1 ' 

The  leper  answered  :  '  Lord4,  give  me  health.' 

Jesus  reproved  him,  saying  :  '  Thou  art  foolish ;  pray  to  God  who 
created  thee  b,  and  he  will  give  thee  health ;  for  I  am  a  man,  as 
thou  art c  V  The  leper  answered  :  '  I  know  that  thou,  Lord 4,  art 
a  man,  but  an  holy  one  of  the  Lord.  Wherefore  pray  thou  to  God, 
and  he  will  give  me  health.'  Then  Jesus,  sighing,  said  :  '  Lord  God 
Almighty  d,  for  the  love  of  thy  holy  prophets  give  health  to  this  sick 
man.'  Then,  having  said  this,  he  said,  touching  the  sick  man  with 
his  hands  in  the  name  of  God  a :  '  O  brother,  receive  thy  health  ! ' 
And  when  he  had  said  this  the  leprosy  was  cleansed,  insomuch 
that  the  flesh  of  the  leper  was  left  unto  him  like  that  of  a  child6. 
Seeing  which,  namely,  that  he  was  healed,  the  leper  with  a  loud 
voice  cried  out :  '  Come  hither,  Israel,  to  receive  |  the  prophet  whom  101' 
God  sendeth  unto  thee6.'  Jesus  prayed  him,  saying  : '  Brother,  hold 
thy  peace  and  say  nothing,'  but  the  more  he  prayed  him  the  more 
he  cried  out,  saying :  '  Behold  the  prophet !  behold  the  holy  one  of 
God ! '  At  which  words  many  that  were  going  out  of  Jerusalem 

*  In  the  name  of  God.  b  God  the  Creator.          c  Said  Jesus,  'I  ain 

a  man  like  you.'   Inde.  d  And  God  is  powerful  over  all  things.  Inde. 

8  God  sends. 


1  Mark  i.  40-45.  2  Mark  x.  47.  '  Mark  x.  51.  *  Or  'Sir.' 

5  For  similar  denials  of  Divinity  ascribed  to  Jesus  cp.   19",  49'',  54b,  98", 
99%  ii9b,  219*.  6  2  Kings  v.  14. 


18  THE  GOSPEL  OF  BAKNABAS 

iessu  in  Jerusalem  dicendo  quello  che  DIG  per  iessu  haueua 
f  ato  nel  leprosso  . 

XII  a.  primo  sermone  di  iessu  fato  al  popullo  mirabile  di  dotrina 
circha  al  nome  di  dio. 

Comosse  tutta  la  citta  di  Jerusalem  quesste  parole  onde 
tutti  concorsero  al  tempio  per  uedere  iessu  il  quale  iuui  hera 
hentrato  affare  oratione  .  talmete  che  apena  ui  chapiuano 
pero  pregorno  li  sacerdoti  iessu  dicendo  .  quessto  popullo 
desidera  uederti  he  udirti  pero  asscendi  nel  pinacholo  he  se 
DIO  ti  da  parola  parlla  in  nome  del  signore  .  ascexe  addonque 
iessu  sopra  il  locho  doue  li  scribi  parllauano  .  he  fato  segno 
di  silentio  con  la  mano  aperse  la  bocha  sua  dicendo  .  sia 
benedeto  il  santo  nome  di  DIO  il  quale  per  sua  bonta  he 
missericordia  uolse  chreare  le  sui  chreature  b  le  quali  il  glori- 
fichasero  .  sia  benedeto  il  santo  nome  di  DIO  c  il  quale  chreo  d 
lla  il  splendore6  |  di  tutti  li  santi  he  profetif  auanti  di  ogni  chossa  . 
per  mandarlo  in  salute  del  mondo  chome  parllo  per  dauit 
seruo  suo  dicendo  .  Auanti  lucifero  in  spledore  di  santi  ti  o 
chreato  .  sia  benedeto  il  santo  nome  di  DIO  il  quale  chreo  li 
angioli  &  acioche  il  seruisero  .  sia  benedeto  DIO  il  quale  punite 
he  ripi*obo  satana  con  li  suoi  seguacj  non  hauendo  loro  uoluto 
riuerire  quello  .  che  DIO  uole  che  sia  riuerito  .  sia  benedeto 
il  santo  nome  di  DIO  °  il  quale  chreo  lomo  del  fanggo  h  della 
terra  he  il  costitui  sopra  le  opere  sui  .  sia  benedeto  il  santo 
nome  di  DIO  °  il  quale  scatio  lomo  del  parradisso  per  hauere 
trasgedito  il  suo  santo  precceto  .  sia  benedeto  il  santo  nome 
di  DIO  °  che  con  misserichordia  guardo  le  lechrime  di  adamo 
he  heua  primigenitori  del  genere  humano  .  sia  benedeto  il 
santo  nome  di  DIO  i  che  con  iustitia  punite  chain  fratricida 

a       <5jl        »->^ 


~i. 

**\ 
4)1. 


FIRST  SERMON  OF  JESUS  19 

ran  back,  and  entered  with  Jesus  into  Jerusalem,  recounting  that 
which  God  through  Jesus  had  done  unto  the  leper. 

XII a.  First  sermon  of  Jesus  delivered  to  the  people  :  wonderful  in 
doctrine  concerning  the  name  of  God. 

The  whole  city  of  Jerusalem  was  moved  by  these  words,  where 
fore  they  all  ran  together  to  the  temple  to  see  Jesus,  who  had 
entered  therein  to  pray,  so  that  they  could  scarce  be  contained 
there  '.  Therefore  the  priests  besought  Jesus,  saying :  '  This  people 
desireth  to  see  thee  and  hear  thee ;  therefore  ascend  to  the  pinnacle2, 
and  if  God  give  thee  a  word  speak  it  in  the  name  of  the  Lord.' 

Then  ascended  Jesus  to  the  place  whence  the  scribes  were  wont 
to  speak.  And  having  beckoned  with  the  hand  for  silence3,  he 
opened  his  mouth,  saying  :  <  Blessed  be  the  holy  name  of  God. 
who  of  his  goodness  and  mercy  willed  to  create  his  creatures  b 
that  they  might  glorify  him.  Blessed  be  the  holy  name  of  Godc, 
who  created d  the  splendour*"  of  all  the  saints  and  prophets' lla 
before  all  things  to  send  him  for  the  salvation  of  the  world,  as 
he  spake  by  his  servant  David,  saying :  "  Before  Lucifer5  in  the 
brightness  of  the  saints  I  created  thee."  Blessed  be  the  holy  name 
of  God,  who  created  the  angels  s  that  they  might  serve  him.  And 
blessed  be  God,  who  punished  and  reprobated  Satan  and  his 
followers,  who  would  not  reverence  him  whom  God  willeth  to  be 
reverenced  6.  Blessed  be  the  holy  name  of  Gode,  who  created  man 
out  of  the  clay  h  of  the  earth  \  and  set  him  over  his  works 8. 
Blessed  be  the  holy  name  of  God  c,  who  drove  man  out  of  paradise  9 
for  having  transgressed  his  holy  precept 10.  Blessed  be  the  holy 
name  of  God  c,  Wh0  with  mercy  looked  upon  the  tears  of  Adam 
and  Eve  ",  first  parents  of  the  human  race.  Blessed  be  the  Koly 
name  of  Godi,  who  justly  punished  Cain12  the  fratricide,  sent  the 

a  The  Chapter  of  the  Name  of  God.  *>  God  created  all  creatures  of 

His  mercy  and  goodness.  Inde.  °  In  the  name  of  God.  d  He  mentions 
in  the  Psalms  :  the  first  creation  of  God  was  the  light  of  Mohamrm  d  ;  all 
the  prophets  and  saints  it  lightened.  Inde.  e  The  light  of  the  prophets, 
the  apostle  of  God.  *  The  name  of  God.  *  God  created  the 

angels.    Inde.  h  God  created  Adam  from  mud.   Inde.  l  God  the 

possessor  of  vengeance. 

1  Cp.  Mark  ii.  2.  *  Matt.  iv.  5.  »  Cp.  Acts  xii.  17.  «  a 

splendore,  i.  e.  Mohammed,  cp.  i6b,  46b,  called  commonly  nontio,  as  i6b,  361', 
41%  74»,  identified  with  Messiah,  44%  q.v.,  87*.  »'  Or,  '  The  Morning 

Star,'  Ps.  ex.  3  ;  cp.  Vulg.  cix.  3  'ante  luciferum  genui  te.'  °  Cp.  s6b, 

where  Satan's  fall  is  described.  7  See  Gen.  ii.  7.          8  See  Gen.  i.  28. 

9  See  Gen.  iii.  23,  24.      "  Cp.  4ab.      31  Cp.  35b  fin.        l2  See  Gen.  iv.  n  sq. 

C    2 


20  THE  GOSPEL  OF  BARNABAS 

mando  il  diluuio  sopra  la  terra  .  abrugio  tre  citta  scellerate  . 
flagello  lo  eggito  .  somerse  faraone  nel  marre  rosso"  .  dis- 
sperse  li  innimicj  del  suo  populo  .  chastigo  li  inchreduli  he 
punite  li  impenitenti  .  sia  benedeto  il  santo  nome  di  DIG  b  il 

llb  quale  con  missericordia  guardo  |  sopra  le  chreature  sui  he  pero 
li  mando  li  sui  santi  profeti  azioche  .  chaminasero  con  uerita 
he  iustitia  auanti  lui  .  che  libero  li  serui c  suoi  da  ogni  malle 
he  li  dono  quessta  regione  chome  promesse  al  padre  nostro 
abrahamo  he  al  suo  fiolo  per  sempre  .  onde  per  il  seruo  suo 
mose  ci  dono  la  sua  santa  leggie  azioche  satana  non  ci 
inganasi  he  ci  exalto  sopra  li  altri  populi  .  Ma  fratelli  che 
faciamo  ogi  di  noi  azioche  noi  non  siamo  puniti  per  li 
nosstri  pechati  he  quiui  iessu  co  somo  spirito  .  Ripresse l  la 
plebe  per  auersi  possto  in  obliuione  la  parola  di  DIG  he  sollo 
atendere  ha  uanita  .  Riprese  li  sacerdoti  per  la  loro  negligenza 
nello  seruitio  di  DIG  he  per  la  loro  cupidita  terrena  .  Riprese 
li  scribi  perche  predichauano  dotrina  uana  he  lasauano  la 
legie  di  DIG  .  Riprese  li  dotori  perche  hanichilauano  la  leggie 
di  DIG  chon  le  loro  traditioni  .  he  talmente  iessu  sermone  fece 
al  populo  che  ogniuno  piangeua  dal  picholo  al  grande  chia- 
mando  missericordia  he  pregando  iessu  che  pregasi  per  loro  . 
saluo  li  sacerdoti  he  principe  loro  che  pressero  odio  ha  iessu 

12a  quel  giorno  per  hauere  chosi  contra  sacerdojti  scribi  he  dotori 
parllato  .  he  penssauano  sopra  la  morte  sua  ma  per  timore 
della  plebe  che  proffetta  di  DIG  laueuano  riceuto  non  dissero 
parolla  .  iessu  auendo  leuato  le  mani  al  signore  Diod  pregaua 
he  il  populo  piangendo  diceuano  chosi  sia  o  signor  chosi 
sia  .  fata  la  oratione  iessu  discexe  del  tempio  he  quel  giorno 
si  parti  di  ierusalem  con  molti  che  il  seguitauano  .  he  li 
sacerdoti  diceua  f  ra  loro  malle  di  iessu  . 

XIII e.  Timor  di  iessu  notdbile  he  sua  oratione  he  il  mirabil  con- 
forto  dello  angello  gabrielo. 

Passati  alcuni  giorni  .  iessu  auendo  inspirito  chonosciuto 
la  uollonta   di   sacerdoti  ascexe  sui  monte  olliueto  per  fare 


I   ulkL«    41)1. 
MS.  Ripresse  riprexe  (sic). 


FIRST  SERMON  OF  JESUS  21 

deluge  upon  the  earth l,  burned  up  three  wicked  cities 2,  scourged 
Egypt3,  overwhelmed  Pharaoh  in  the  Red  Seaa4,  scattered  the 
enemies  of  his  people,  chastised  the  unbelievers,  and  punished  the 
impenitent.  Blessed  be  the  holy  name  of  God  b,  who  with  mercy 
looked  |  upon  his  creatures,  and  therefore  sent  them  his  holy  pro-  11^ 
phets,  that  they  might  walk  in  truth  and  righteousness  before  him  ; 
who  delivered  his  servants0  from  every  evil,  and  gave  them  this  land, 
as  he  promised  to  our  father  Abraham  5  and  to  his  son 6  for  ever. 
Then  by  his  servant  Moses  he  gave  us  his  holy  law,  that  Satan 
should  not  deceive  us ;  and  he  exalted  us  above  all  other  peoples  7. 

'  But,  brethren,  what  do  we  to-day,  that  we  be  not  punished  for 
our  sins  ? ' 

And  then  Jesus  with  greatest  vehemence  rebuked 8  the  people 
for  that  they  had  forgotten  the  word  of  God,  and  gave  themselves 
only  to  vanity ;  he  rebuked  the  priests  for  their  negligence  in 
God's  service  and  for  their  worldly  greed  ;  he  rebuked  the  scribes 
because  they  preached  vain  doctrine,  and  forsook  the  law  of  God  ; 
he  rebuked  the  doctors  because  they  made  the  law  of  God  of  none 
effect  through  their  traditions.  And  in  such  wise  did  Jesus  speak 
to  the  people,  that  all  wept,  from  the  least  to  the  greatest,  crying 
mercy,  and  beseeching  Jesus  that  he  would  pray  for  them  ;  save 
only  their  priests  and  leaders,  who  on  that  day  conceived  hatred 
against  Jesus  for  having  thus  spoken  against  the  priests,  |  scribes,  12 l 
and  doctors.  And  they  meditated  upon  his  death 9,  but  for  fear  of 
the  people,  who  had  received  him  as  a  prophet  of  God,  they  spake 
no  word. 

Jesus  raised  his  hands  to  the  Lord  God  d  and  prayed,  and  the 
people  weeping  said:  'So  be  it,  O  Lord,  so  be  it.'  The  prayer 
being  ended,  Jesus  descended  from  the  temple ;  arid  that  day  he 
departed  from  Jerusalem,  with  many  that  followed  him. 

And  the  priests  spoke  evil  of  Jesus  among  themselves. 

XIII  e.  The  remarkable  fear  of  Jesus,  and  his  prayer,  and  the 
wonderful  comfort  of  tlie  angel  Gabriel. 

Some  days  having  passed,  Jesus  having  in  spirit  perceived  the 
desire  of  the  priests,  ascended  the  Mount  of  Olives  to  pray.  And 

a  He  drowned  Pharaoh  in  the  sea.  Mentioned.  b  The  name  of  God. 
c  God  saves.  d  God  is  sovereign.  *  The  Chapter  of  Peace  (security). 

1  See  Gen.  vii,  viii.  *  See  Gen.  xix.  3  See  Exod.  vii-xii. 

*  See  Exod.  xiv.  21-28.  xv.  4,  19.          s  Cp.  Luke  i.  55.         6  i.e.  Ishmael  : 
see  4*  and  note  there.  7  Cp.  Deut.  xxviii.  13.  8  Cp.  Matt,  xxiii. 

13-33.  9  See  Matt.  xxi.  46;  Mark  xii.  12  ;  and  cf.  John  xi.  53. 


22  THE  GOSPEL  OF  BARNABAS 

horatione  .  onde  stando  la  note  in  oratione  la  matina  facendo 
oratione  iessu  disse  .  ho  signore  io  chonossco  che  li  scribi 
mi  odiano  he  li  sacerdoti  pensano  alia  morte  di  me  seruo 
tuo  .  pero  signore  DIG  omnipotente  he  misserichordiosso  a  con 
missericordia  asscolta  le  pregiere  dello  seruo  tuo  .  he  salua- 
mi  dalle  insidie  loro  perche  tu  sei  mia  sallute  .  tu  sai  signore 
che  io  seruo  tuo  sollo  ricercho  te  signore  he  parlo  la  tua 
parola  per[che]  la  tua  parola  he  uerita  che  dura  sempre  . 
12b  Dette  |  queste  parole  l  iessu  hecho  che  li  uene  langelo  gabrielo 
dicendo  .  non  temere  ho  iessu  perche  mille  uolte  millia  che 
habitano  sopra  il  cielo  chustodiscono  le  uestimenti  tui  he 
non  morirai  insino  che  non  si  adempissca  ogni  chossa  .  he 
il  mondo  sia  apresso  al  fine  .  chassco  iessu  con  la  facia  sua 
in  terra  dicendo  .  ho  signore  DIG  grandeb  quanto  he  grande 
la  missericordia  tua  sopra  di  me  he  che  chossa  ti  daro  signore 
per  quanto  tu  mi  hai  donate  .  Risspose  Io  angelo  gabriel 
leuati  iessu  he  arechordati  de  abraham  il  quale  .  uolendo  fare 
sachrificio  ha  DIO  de  Io  unigenito  suo  fiolo  issmaele  c  per 
adempire  la  parola  di  DIG  ,  nom  potendo  talgiare  il  cortello 
il  suo  fiolo  per  parole  mie  offerse  in  sachrificio  uno  chastrado 
chosi  farai  adonque  tu  ho  iessu  seruo  di  DIG  .  Rispose  iessu 
uolentieri  ma  doue  trouero  lagnello  perche  non  ho  danari 
he  robarlo  non  e  licito  .  Apressentoli  adonque  langelo  gabrielo 
uno  montone  il  quale  iessu  offerse  in  sachrificio  laudando 
he  benedicendo  DIG  il  quale  he  glorioso  in  etterno  . 

XIV  d.  Dapoi  il  digiuno  di  quaranta  giorni  iessu  ellege  duodeci 
apostoli. 

13*  |  Discexe  iessu  dal  monte  .  he  sollo  di  note  passo  di  la  parte 
oltre  il  giordano  he  digiuno  quaranta  giorni  he  quaranta 
note  non  mangiando  chossa  ueruna  giorno  he  note  .  facendo 
continua  oratione  allo  signore  per  sallute  del  popullo  suo 
alquale  DIG  Io  haueua  mandate6  .  he  passato  li  quaranta 


J    4)1    ^jLkL,    4)1. 

b^«C!l    VL*J    4J)1   aUaJL,   4)1. 
d   gjjlil  g 


1  MS.  parole  parok  (sic). 


GABRIEL  COMFORTETH  JESUS        23 

having  passed  the  whole  night  in  prayer  *,  in  the  morning  Jesus 
praying  said  :  '  O  Lord,  I  know  that  the  scribes  hate  me,  and  the 
priests  are  minded  to  kill  me,  thy  servant  ;  therefore,  Lord  God 
almighty  and  merciful a,  in  mercy  hear  the  prayers  of  thy  servant, 
and  save  me  from  their  snares,  for  thou  art  my  salvation.  Thou 
knowest,  Lord,  that  I  thy  servant  seek  thee  alone,  O  Lord,  and 
speak  thy  word  ;  for  thy  word  is  truth2,  which  endureth  for  ever.'  | 

When  Jesus  had  spoken  these  words,  behold  there  came  to  him  the  12b 
angel  Gabriel,  saying  :  '  Fear  not,  0  Jesus,  for  a  thousand  thousand 
who  dwell  above  the  heaven  guard  thy  garments,  and  thou  shalt 
not  die  till  everything  be  fulfilled,  and  the  world  shall  be  near 
its  end  V 

Jesus  fell  with  his  face  to  the  ground,  saying  :  '  0  great  Lord 
God  b,  how  great  is  thy  mercy  upon  me,  and  what  shall  I  give  thee, 
Lord,  for  all  that  thou  hast  granted  me  1 4 ' 

The  angel  Gabriel  answered :  '  Arise,  Jesus,  and  remember 
Abraham  5,  who  being  willing  to  make  sacrifice  to  God  of  his 
only-begotten  son  Ishmael  c  6,  to  fulfil  the  word  of  God,  and  the 
knife  not  being  able  to  cut  his  son,  at  my  word  offered  in  sacrifice 
a  sheep.  Even  so  therefore  shalt  thou  do,  O  Jesus,  servant  of  God.' 

Jesus  answered:  'Willingly,  but  where  shall  I  find  the  lamb, 
seeing  I  have  no  money,  and  it  is  not  lawful  to  steal  it  1 ' 

Thereupon  the  angel  Gabriel  showed  unto  him  a  sheep  7,  which 
Jesus  offered  in  sacrifice,  praising  and  blessing  God,  who  is 
glorious  for  ever. 

XIV  d.  After  tie  fast  of  forty  days,  Jesus  chooseth  twelve  apostles. 

Jesus  descended  from  the  mount,  and  passed  alone  by  night  to  13* 
the  farther  side  of  Jordan,  and  fasted  forty  days  and  forty  nights  8, 
not  eating  anything  day  nor  night,  making  continual  supplication 
to  the  Lord  for  the  salvation  of  his  people  to  whom  God  had  sent 
him  e.     And  when  the  forty  days  were  passed  he  was  an  hungred. 

»  God  is  sovereign,  God  is  powerful,  and  the  merciful,  and  peace. 
b  God  is  sovereign,  God  is  a  giver  ;  magnify  God.  °  Mention  of  the 

sacrifice  of  Ishmael.  d  The  Chapter  of  the  Table.  9  God  sends. 


1  Luke  vi.  12.  a  John  xvii.  17.  3  Cp.  22ib,  229*.  *  Cp. 

Ps.  cxvi.  12.  5  Cp.  Gen.  xxii.  10  sqq.  6  Cp.  46b,  s8b,  105* 

156%  &c.  Ishmael  is  constantly  substituted  for  Isaac  as  child  of  promise  ; 
alleged  justification  of  this  201'.  In  Qoran  xxxvii  the  son  sacrificed  is 
not  named,  but  commentators  specify  Ishmael  ;  see  further,  Introd. 
7  Cp.  Gen.  xxii.  13.  8  See  Matt.  iv.  i-n  and  parallels. 


24  THE  GOSPEL  OF  BARNABAS 

giorni  ebbe  fame  .  se  li  apresento  iuui  adonque  satana  he  il 
tento  in  molte  parole  ma  iessu  il  scatio  in  uirtu  di  parole 
di  DIG  .  partito  satana  uenero  li  angioli  he1  minisstrorno 
ha  iessu  quello  che  hera  necessario a  .  Ritornato  iessu  alia 
regione  di  ierusalem  he  ritrouato  dalla  plebe  con  somo  gaudio 
il  pregorno  che  lui  stesi  fra  loro  .  perche  le  parole  sui  non 
hera  come  di  scribi  ma  herano  im  potessta  perche  tochauano 
il  chore  .  uedendo  iessu  che  la  moltitudine  hera  grande  di 
quelli  che  ritornauano  al  suo  chore  per  chaminare  nella  leggie 
di  DID  .  ascexe  sul  monte  he  tutta  la  note  stete  in  oratione 
he  uenuto  giorno  discexe  dal  monte  he  ellesse  duodeci  li  quali 
chiamo  apostoli  .  fra  li  quali  he  iuda  quello  che  fu  ucisso  sopra 
13b  la  chroce  .  li  nomi  deli  qualli  |  sono  andrea  he  pietro  suo 
fratello  pesscatori  .  Barnaba  che  scrisse  questo  con  mateo 
il  publichano  che  sentaua  in  bancho  .  ioane  he  iacobo  noli 
di  zebedeo  .  tadeo  he  iuda  .  Bartolameo  he  filipo  .  iachobbo  he 
iuda  isscariot  traditore .  alii  quali  sempre  cho  li 2  sachreti  diuini 
ma  il  scariot  iuda  lo  fece  suo  speditore  di  quello  che  li  era  dato 
per  ellemosina  .  ma  elgi  robaua  la  decima  di  ogni  chossa  . 

XV.  Miracholo  fato  da  iessu  nelle  nozze  conu&rtendo  la  aqua 
in  uino. 

Apresandosi  la  festa  di  tabernacholi  .  conuito  uno  certo 
richo  iessu  con  li  suoi  apostoli  he  madre  ha  noze  .  onde  ui 
ando  iessu  he  mentre  che  mangiauano  mancho  alloro  il  uino  . 
si  hachosto  la  madre  sua  ha  iessu  dicendo  chosstoro  non  hano 
uino  .  iessu  risspose  he  che  importa  cio  ho  madre  mia  . 
chomando  la  madre  sua  alii  serui  che  quanto  chomandassi 
iessu  obbedisero  .  herano  iuui  sei  uasi  da  aqua  secondo  il 
chosstume  de  issdraele  da  purificharsi  per  la  oratione  .  Disse 
iessu  hempite  quelli  uasi  di  aqua  il  che  fecero  li  serui  alii  quali 
disse  iessu  .  in  nome  di  DIG  b  date  da  bere  ha  quelli  che 


.c  JLc  »jJU  JJjl.  b  4)1  uili. 


1  MS.  he  he  (sic).  a  So  MS.,  see  note  5,  p.  25. 


THE  TWELVE  APOSTLES  25 

Then  appeared  Satan  unto  him,  and  tempted  him  in  many  words, 
but  Jesus  drave  him  away  by  the  power  of  words  of  God.  Satan 
having  departed,  the  angels  came  and  ministered  unto  Jesus  that 
whereof  he  had  need  a. 

Jesus,  having  returned  to  the  region  of  Jerusalem,  was  found 
again  of  the  people  with  exceeding  great  joy,  and  they  prayed  him 
that  he  would  abide  with  them ;  for  his  words  were  not  as  those 
of  the  scribes,  but  were  with  power l,  for  they  touched  the  heart. 

Jesus,  seeing  that  great  was  the  multitude  of  them  that  returned 
to  their  heart  for  to  walk  in  the  law  of  God,  went  up  into  the 
mountain  2,  and  abode  all  night  in  prayer,  and  when  day  was 
come  he  descended  from  the  mountain,  and  chose  twelve,  whom 
he  called  apostles,  among  whom  is  Judas,  who  was  slain  upon 
the  cross.  Their  names  |  are 3:  Andrew  and  Peter  his  brother, 
fishermen  ;  Barnabas  4,  who  wrote  this,  with  Matthew  the  publican, 
who  sat  at  the  receipt  of  custom  ;  John  and  James,  sons  of  Zebedee ; 
Thaddaeus4  and  Judas;  Bartholomew  and  Philip;  James,  and 
Judas  Iscariot  the  traitor.  To  these  he  always  revealed  8  the  divine 
secrets ;  but  the  Iscariot  Judas  he  made  his  dispenser  of  that  which 
was  given  in  alms,  but  he  stole  the  tenth  part  of  everything G. 

XY.  Miracle  wrought  by  Jesus  at  the  marriage,  turning  the  water 
into  wine. 

When  the  feast  of  tabernacles  was  nigh,  a  certain  rich  man 
invited  Jesus  with  his  disciples  and  his  mother  to  a  marriage7. 
Jesus  therefore  went,  and  as  they  were  feasting  the  Avine  ran  short. 
His  mother  accosted  Jesus,  saying  :  '  They  have  no  wine.'  Jesus 
answered  :  '  What  is  that  to  me,  mother  mine  ? '  His  mother 
commanded  the  servants  that  whatever  Jesus  should  command 
them  they  should  obey.  There  were  there  six  vessels  for  water 
according  to  the  custom  of  Israel  to  purify  themselves  for  prayer. 
Jesus  said  :  '  Fill  those  vessels  with  water.'  The  servants  did  so. 
Jesus  said  unto  them  :  '  In  the  name  of  God  *>,  give  to  drink  unto 

a  A  table  was  sent  down  to  Jesus.     Mentioned.   Inde.  b  By  the 

permission  of  God. 

1  Cp.  Matt.  vii.  28,  29  ;  Mark  i.  22.  2  Luke  vi.  12  sqq.  and  parallels. 
3  See  Matt.  x.  2-5  ;  Mark  iii.  16-19  ;  Luke  vi.  14-16.  4  Thomas  and  Simon 
Zelotes  are  omitted  from  the  list :  their  places  are  filled  by  Barnabas  and 
Thaddaeus.  The  latter,  identical  in  Syn.  Gosp.  with  'Judas  of  James,' 
is  here  a  separate  person.  5  Unless  some  words  have  dropped  out  of 

the  text,  fur  cho  K  read  some  such  word  as  scopri.  6  Cp.  John  xii.  6. 

7  See  John  ii.  1-11. 


26  THE  GOSPEL  OF  BARNABAS 

14a  mangiano  onde  portorno  li  serui  da  |  here  al  magiore  domo  . 
il  quale  ripresse  li  seruitori  dicendo  ho  serui  trissti  perche 
hauete  serbato  il  uino  milgiore  ha  questo  tempo  .  perche  lui 
no  sapeua  niente  di  quanto  haueua  fato  iessu  .  rissposero  li 
serui  ho  signore  elgie  quiui  uno  homo  santo  di  DIG  perche 
elgia  fato  di  aqua  uino  .  pensaua  il  magiore  domo  che  li  serui 
fosero  ebrij  ma  quelli  che  sedeuano  apresso  iessu  auendo 
ueduto  il  tutto  si  leuorno  di  menssa  .  he  li  fecero  riuerenzza 
dicendo  ueramente  tu  sei  santo  di  DIG  uero  proffetta  mandate 
ci  da  DIG  a  .  allora  chredetero  in  lui  li  suoi  disscepoli  he  molti 
ritornorno  al  chor  suo  dicendo  .  sia  laudato  DIG  b  che  a  miseri- 
cordia  de  issdraelle  he  uisita  la  chasa  di  iuda  con  amore  he 
benedeto  sia  il  santo  nome  suo  . 

XVI c.  Mirdbile  ammaestramenlo  che  fece  iessu  alii  apostoli  circha 
alia  mutatione  della  mala  uita. 

Vno  giorno  conuocho  iessu  li  suoi  discepoli  .  he  ascexe 
sopra  il  monte  he  iuui  seduto  che  fu  se  li  auicinorno  li  suoi 
discepoli  et  elgi  aperto  la  bocha  sua  li  ammaestraua  dicendo  . 
grandi  sono  li  beneficij  che  Diod  cia  fato  che  pero  cie  neccessario 
di  seruirlo  con  uerita  di  chore  impero  che  .  il  uino  nouo  si  mete 
14b  in  uassi  |  noui  .  che  chosi  douete  uoi  diuentare  noui  homeni  se 
uollete  chapire  la  noua  dotrina  che  uscira  per  la  mia  bocha  . 
io  ui  dicho  in  uerita  che  si  chome  lomo  con  li  hochij  suoi  nom 
pote  uedere  il  cielo  he  la  terra  intuno  issteso  tempo  che  .  cosi 
elgie  imposibile  di  ammare  DIG  he  il  monddo6  .  non  si  polle 
amoddo  ueruno  seruire  ha  dui  signorj  inimici  luno  de  lo f 
altro  perche  se  uno  ui  amera  laltro  ui  auera  in  odio  .  chosi 
ui  dicho  in  uerita  che  nom  potete  seruire  DIG  he  il  mondo 


JESUS  CHANGETH  WATER  INTO  WINE  27 

them  that  are  feasting.'     The  servants  thereupon  bare  |  unto  the  14* 
master  of  the  ceremonies  ',  who  rebuked  the  attendants,  saying  : 
'  O  worthless  servants,  why  have  ye  kept  the  better  wine  till  now  ? ' 
For  he  knew  nothing  of  all  that  Jesus  had  done. 

The  servants  answered  :  '  O  sir,  there  is  here  a  holy  man  of  God, 
for  he  hath  made  of  water,  wine.'  The  master  of  the  ceremonies 
thought  that  the  servants  were  drunken  ;  but  they  that  were  sitting 
near  to  Jesus,  having  seen  the  whole  matter,  rose  from  the  table 
and  paid  him  reverence,  saying  :  '  Verily  thou  art  an  holy  one  of 
God,  a  true  prophet  sent  to  us  from  God  a  ! ' 

Then  his  disciples  believed  on  him,  and  many  returned  to 
their  heart,  saying :  '  Praised  be  God  t>,  who  hath  mercy  upon 
Israel,  and  visiteth  the  house  of  Judah  with  love,  and  blessed  be 
his  holy  name.' 

XVI  c.   Wonderful  teaching  given  ly  Jesus  to  Ms  apostles  concerning 

conversion  from  the  evil  life. 

One  day  Jesus  called  together  his  disciples  and  went  up  on  to 
the  mountain  2,  and  when  he  had  sat  down  there  his  disciples  came 
near  unto  him  ;  and  he  opened  his  mouth  and  taught  them,  saying : 
'  Great  are  the  benefits  which  God  d  hath  bestowed  on  us,  wherefore 
it  is  necessary  that  we  should  serve  him  with  truth  of  heart.  And 
forasmuch  as  new  wine  is  pat  into  new  vessels 3,  \  even  so  ought  ye  14b 
to  become  new  men,  if  ye  will  contain  the  new  doctrine  that  shall 
come  out  of  my  mouth.  Verily  I  say  unto  you,  that  even  as  a  man 
cannot  see  with  his  eyes  the  heaven  and  the  earth  at  one  and  the 
same  time,  so  it  is  impossible  to  love  God  and  the  world  e. 

'  No  man  can  in  any  wise  serve  two  masters  4  that  are  at  enmity 
one  with  the  other  f ;  for  if  the  one  shall  love  you,  the  other  will 
hate  you.  Even  so  I  tell  you  in  truth  that  ye  cannot  serve  God  and 

»  God  sends.  b  Praise  be  to  God.  «  The  Chapter  of  l  Leaving 

the  World.'  d  Magnify  the  blessings  of  God.  «  For  instance, 

mankind  has  two  eyes,  but  he  cannot  look  at  the  heavens  and  the  earth 
at  one  and  the  same  time,  so  it  is  not  possible  to  combine  the  love 
of  God  with  the  love  of  the  world  at  one  and  the  same  time.  Inde. 

It  is  not  possible  that  a  slave  can  serve  two  masters  who  are  enemies 
one  to  another,  therefore  it  is  not  possible  for  a  servant(man)  to  serve  the 
world  and  God.  Inde, 


1  Or  steward  :  the  present  signification  of  magiore  domo,  3  Cp. 

Matt.  v.  i  sq.  3  Cp.  Matt.  ix.  17  and  parallels.  *  Matt.  vi.  24  ; 

Luke  xvi.  13. 


28  THE  GOSPEL  OF  BARNABAS 

perche  il  mondo  he  possto  in  buggia  cupidita  lie  malignita  . 
Elgie  imposibile  peroche  uoi  trouate  nel  mondo  requie  ma  si 
bene  persecutione  he  dano  .  seruite  adonque  DIG  he  dissprezate 
il  mondo  che  da  me  trouarete  requie  per  le  anime  uosstre  . 
asscoltate  le  mie  parolle  perche  con  uerita  ui  parllo,  sono 
ueramente  beati  cholloro  che  piangiono  quessta  mondana  uita 
perche  sarano  chonsolati  .  beati  sono  li  poueri  che  con  uerita 
odiano  le  dellitie  del  monddo  perche  abonderano  nelle 
dellitie  del  regno  di  DIG  oueramente  beati  cholloro  che 

15a  mangiano  alia  menssa  di  DIG  per|che  li  angioli  li  ministrerano  . 
Voi  sete  in  uiagio  chome  peregrini,  adonque  il  peregrino  si 
charga  di  pallazi  he  champi  he  altre  chosse  terene  nella  uia 
certo  no  .  ma  porta  chosse  legierj  he  preciose  per  utillita  he 
agillita  del  chamino  hora  quessto  deue  essere  lo  exempio 
uosstro  .  he  se  uollete  altro  exempio  uelo  daro  acioche  fate 
quanto  ui  dicho  .  non  ui  aggrauate  il  core  uosstro  di  desiderij 
tereni  con  dirre  ho  chi  ci  uestira  he  chi  ci  dara  da  manggiare  . 
ma  mirate  li  fiori  he  alberi  con  li  ucelli  li  qualli  DIG  nostro  * 
signore  ueste  he  nutrisse  con  magiore  gloria  di  tuta  la  gloria 
di  sallomone  .  helgie  potente  Diob  di  nutrire  uoi  hauendoui 
chreati  he  chiamati  al  suo  seruitio  .  il  quale  per  quaranta 
hani  dal  cielo  f  ece  piouere  la  mana  c  al  suo  populo  de  issdraele 
nel  deserto  .  he  non  lascio  inuechire  ne  straciare  le  loro 
uestimenti  essendo  loro  .  seicento  he  quaranta  millia  homeni 
senza  le  done  he  fanciuli  .  ui  dicho  in  uerita  che  manchera 
il  ciello  he  la  terra  ma  non  manchera  la  sua  misserichordia 
ha  quelli  che  il  temono d  .  ma  li  richi  del  monddo  nelle  loro 

15b  fellicita  sono  affamati  he  pe|riscono  .  elgi  hera  uno  homo 
richo  al  quale  essendo  chresiuto  le  entrate  diceua  che  faro 
io  ho  anima  mia  .  io  disstrugero  li  granari  perche  sono 
picholj  he  ne  faro  di  noui  magiori  onde  trionferai  ho  anima 


4)1.  b  Jjl 

4)1  u_»lii  ^  \2\)  \j>J$\)  *\ . ...  II  ...v^-.)  J*  *3L5l  11*  eU  Jyl 


THE  SERMON  ON  THE  MOUNT        29 

the  world,  for  the  world  lieth  in  falsehood,  covetousness,  and 
malignity  \  Ye  cannot  therefore  find  rest  in  the  world,  but  rather 
persecution  and  loss.  Wherefore  serve  God  and  despise  the 
world,  for  from  me  ye  shall  find  rest  for  your  souls 2.  Hear  my 
words,  for  I  speak  unto  you  in  truth. 

'  Verily,  blessed  are  they  that  mourn  this  earthly  life,  for  they 
shall  be  comforted 3. 

'Blessed  are  the  poor4  who  truly  hate  the  delights  of  the 
world,  for  they  shall  abound  in  the  delights  of  the  kingdom  of  God. 

'Verily,  blessed  are  they  that  eat  at  the  table  of  God5,  |  for  the  15a 
angels  shall  minister  unto  them. 

'Ye  are  journeying  as  pilgrims.  Doth  the  pilgrim  encumber 
himself  with  palaces  and  fields  and  other  earthly  matters  upon  the 
way  ?  Assuredly  not  :  but  he  beareth  things  light  and  prized  for 
their  usefulness  and  convenience  upon  the  road.  This  now  should 
be  an  ensample  unto  you ;  and  if  ye  desire  another  ensample  I  will 
give  it  you,  in  order  that  ye  may  do  all  that  I  tell  you. 

'  Weigh  not  down  your  hearts  with  earthly  desires,  saying : 
"Who  shall  clothe  us6?"  or  "Who  shall  give  us  to  eat?"  But 
behold  the  flowers  and  the  trees,  with  the  birds,  which  God  oura 
Lord  clotheth  and  nourisheth  with  greater  glory  than  all  the  glory 
of  Solomon.  And  he  is  able  to  nourish  you,  even  God  *>  who  created 
you  and  called  you  to  his  service ;  who  for  forty  years  caused  the 
manna 7  to  fall  from  heaven  c  for  his  people  Israel  in  the  wilderness, 
and  did  not  suffer  their  clothing  to  wax  old  or  perish  8,  they  being 
six  hundred  and  forty  thousand  men 9,  besides  women  and  children. 
Verily  I  say  unto  you,  that  heaven  and  earth  shall  fail10,  yet 
shall  not  fail  his  mercy  unto  them  that  fear  himd.  But  the 
rich  of  the  world  in  their  prosperity  are  hungry  and  perish11. 
There  was  a  rich  man  whose  incomings  increased  12,  and  he  said,  15b 
"  What  shall  I  do,  O  my  soul  1  I  will  pull  down  my  barns  because 
they  are  small,  and  I  will  build  new  and  greater  ones  :  therefore 

a  God  bestows  and  creates  ;  God  is  sovereign.  b  God  is  powerful, 

God  bestows.  °  Mannah  and  quails.    Mentioned.    Inde.  d  I  say 

to  you  this  word  of  truth,  (Verily  I  say  unto  you)  the  heaven  and  the 
earth  -will  be  destroyed,  but  as  for  him  that  feareth  God,  God's  grace 
shall  not  cease  from  him  for  ever.  Inde. 


1  Cp.  i  John  v.  19.  3  Matt.  xi.  29.  3  Matt.  v.  4.  *  Matt. 

v.  3.       5  ?  Cp.  Matt.  v.  6.        6  See  Matt.  vi.  25  sqq.        7  Deut.  viii.  3,  16. 
*  Deut.  viii.  4.  9  Exod.  xii.  37  ;  Num.  i.  46,  xi.  21  (where  number  is 

600,000).  10  Mark  xiii.  31,  £c.  u  Cp.  James  v.  i  sqq.          ia  Luke 

xii.  16-20. 


30  THE  GOSPEL  OF  BARNABAS 

mia  ho  misero  che  quella  note  morse  .  elgi  doueua  pensare 
ha  poueri  he  farse  li  amici  con  le  ellemosine  delle  facolta 
inique  di  questo  mondo  perche  loro  portano  li  tesori  nel 
regno  del  cielo  .  Diteme  di  gratia  se  uoi  daste  a  bancho 
moneta  ad  uno  publichano  he  elgi  per  uno  uene  donasi  dieci 
he  uenti  non  dareste  ha  cotal  homo  ogni  chossa  che  uoi 
auesste  .  Ma  ui  dicho  in  uerita  che  tutto  quello  che  darete 
he  lasserete  per  amore  di  DIG  cento  per  uno  riceuerete  he  la 
uita  etternaa.  guardate  adonque  quanto  douete  essere  contenti 
di  seruire  DIO  . 

XVII b.  in  questo  chapitolo  si  chonosse  cJiiaramente  la  infedelta 
de  christiani  he  la  uera  fede  di  mumin. 

Deto  quessto  iessu  risspose  fillipo  .  noi  siamo  conteti  di 
seruire  DIO  ma  desideramo  pero  di  chonoscere  DIO  perche  . 
Esaia  proffeta  disse  ueramente  tu  sei  DIO  asscoxo0  he  DIO 
disse  ha  mose  seruo  suo  .  io  sono  quello  chio  sono  .  Risspose 
16a  iessu  ho  fillipo  DIO  he  uno  j  bene  senza  del  qualle  non  ui  e 
bene  .  DIO  he  uno  essere  senza  del  quale  niente  he  .  DIO 
he  una  uita  senza  del  quale  niente  uiued  .  tanto  grando 
che  riempie  il  tutto  et  he  per  tutto  .  il  quale  he  sollo 
senza  equalle  .  non  ha  hauto  principio  ne  fine6  hauera  gia- 
mai  ma  had  ogni  chossa  ha  dato  principio  he  addogni  chossa 
dara  finef .  elgi  non  ha  padre  ouero  madre .  non  ha  filgioli  ouero 
f ratelli  ne  compagni g  .  he  perche  DIO  non  ha  chorpo  pero  non 
mano-ia  .  non  dorme  .  non  more  .  non  chamina  .  no  si  moue 


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THE  DOCTRINE  CONCERNING  GOD  31 

thou  shalt  triumph,  my  soul !  "  Oh,  wretched  man  !  for  that  night 
he  died.  He  ought  to  have  been  mindful  of  the  poor,  and  to  have 
made  himself  friends  with  the  alms  of  unrighteous  riches  of  this 
world ;  for  they  bring  treasures  in  the  kingdom  of  heaven. 

'  Tell  me,  I  pray  you,  if  ye  should  give  your  money  into  the 
bank  to  a  publican,  and  he  should  give  unto  you  tenfold  and 
twentyfold,  would  ye  not  give  to  such  a  man  everything  that  ye 
had  ?  But  I  say  unto  you,  verily,  that  whatsoever  ye  shall  give  and 
shall  forsake  for  love  of  God,  ye  receive  it  back  an  hundredfold,  and 
life  everlasting  *  i.  See  then  how  much  ye  ought  to  be  content  to 
serve  God.' 

XVII t>.  In  this  chapter  is  dearly  perceived  the  unbelief  of  Chris 
tians,  and  the  true  faith  of  Mumin. 

When  Jesus  had  said  this,  Philip  answered  :  '  We  are  content  to 
serve  God,  but  we  desire,  however,  to  know  God  2,  for  Isaiah  the 
prophet  said  :  "  Verily  thou  art  a  hidden  God  c »/'  and  God  said  to 
Moses  his  servant :  "  I  am  that  which  I  am  V ' 

Jesus  answered  :  <  Philip,  God  is  a  |  good  without  which  there  is  16a 
naught  good  ;  God  is  a  being  without  which  there  is  naught  that 
is;  God  is  a  life  without  which  there  is  naught  that  liveth*;  so 
great  that  he  filleth  all  and  is  everywhere.  He  alone  hath  no 
equal.  He  hath  had  no  beginning,  nor  will  he  ever  have  an  end  e, 
but  to  everything  hath  he  given  a  beginning,  and  to  everything 
shall  he  give  an  endf.  He  hath  no  father  nor  mother ;  he  hath  no 
sons  6,  nor  brethren,  nor  companions  e.  And  because  God  hath  no 
body,  therefore  he  eateth  not,  sleepeth  not,  dieth  not,  walketh  not, 

•  Verily  I  say  unto  you,  whatsoever  ye  give  in  the  path  of  God,  God 
most  high  shall  give  you  in  recompense  therefor  a  hundred  better  than  it. 
b  This  is  the  Chapter  of  Sincerity.  c  God  is  hidden.  d  God  is 

one  ;  He  has  no  peer  ;  He  is  true— praise  be  to  Him  and  be  He  exalted  !— 
and  good.  There  is  no  good  save  Him.  Likewise  His  life  and  His 
essence.  Inde.  e  God  is  greatest.  God  is  of  old  and  everlasting. 

'  God  has  no  beginning  and  no  end,  but  He  created  for  everything  a 
beginning  and  an  end.  *  God  the  great  has  no  father,  no  mother,  no 

son,  and  no  brother.  He  has  no  partner,  and  no  body  ;  for  this  reason  He 
neither  eats,  sleeps,  nor  dies.  He  walks  not  and  He  moves  not,  but  is  ever 
persistent.  He  is  abstracted  from  all  created  things.  There  is  none  to  com 
pose  Him,  neither  is  He  compounded  of  things,  but  is  simple  in  essence.  Inde. 

1  Matt.  xix.  29.  a  Cp.  John  xiv.  8.  *  Isa.  xlv.  15.     Cp.  Vulg. 

'  Vere  tu  es  Deus  absconditus.'  *  Exod.  iii.  14.  5  Cp.  Qorfin  cxii : 

'Say,  God  is  one  God;  the  eternal  God:  He  begetteth  not,  neither  is 
begotten  ;  and  there  is  not  any  one  like  unto  Him.'  See  further,  Introd. 


32  THE  GOSPEL  OF  BARNABAS 

ma  permane  in  etterno  senza  simillitudine  humanaa  impero- 
che  .  elgi  e  inchorporeo  inchompossto  he  inmateriale  di  sim- 
plicissimab  sostanza  .  elg-i  e  tan  to  bono  che  sollo  la  bonta 
lui  amma  elgi  e  tanto  iussto  che  quando  punisse  houero 
perdona  non  si  polle  riprendere  .  in  breuita  ti  dicho  fillipo 
che  qui  in  terra  nompoi  uederlo  he  chonoscerlo  perfetamente  . 
ma  nel  regno  suo  il  uederai  per  sempre  nel  quale  consiste  ogni 
feliccita  he  gloria  nosstra  .  Kisspose  fillipo  ho  maestro  che 

16b  dici  elgi  e  pure  scrito  in  exaia  che  DIG  he  pajdre  nosstro  hora 
chome  non  ha  elgi  filgioli  .  Risspose  iessu  elgi  scritto  in  tutti 
li  proffeti  molte  parabole  che  pero  non  dei  tu  intendere  la 
litera  ma  il  senso  imperoche  .  tutti  li  proffeti  che  sono  cento 
he  quaranta  quatro  millia  che  DIG  ha  mandato  c  al  mondo  hano 
oscuramente  parllato  .  ma  dapoi  di  me  uenira  il  spledore  di 
tutti  li  proffeti  he  santi  d  he  dara  lume  alle  tenebre  di  quanto 
hano  deto  li  proffeti  perche  elgie  notio  di  DIG  e  .  he  deto 
quessto  iessu  sospiro  dicendo  habi  missericordia  de  issdraele 
ho  signore  DIG  f  he  com  pieta  guarda  sopra  abraham  he  al  suo 
seme  .  azioche  ti  seruino  con  uerita  di  chore  .  Rissposero  li 
suoi  discepoli  chosi  sia  signore  DIG  nosstro  g  .  Disse  iessu  io 
ui  dicho  in  uerita  che  li  scribi  he  dotori  hano  fato  uana  la 
leggie  di  DIG  con  le  loro  prof  etie  false  h  contra  le  prof  etie 
di  ueri  proffeti  di  DIG  .  che  pero  DIG  *  he  adirato  contra  la 
chaxa  de  issdraelle  he  contra  quessta  generatione  inchredulla  . 
piangeuano  li  suoi  discepoli  ha  quesste  parolle  he  diceuano  . 
habi  missericordia  Diok  abbi  misserichordia  al  tempio  he  alia  cita 

17a  santa  he  non  la  dare  in  obbrobrio  delle  nationi  aziojche  non 
scerniscano  il  tesstamento  santo  tuo  .  Risspose  iessu  chosi  sia 
signore  DIG  di  padri  nosstri  1. 

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THE  DOCTRINE  CONCERNING  GOD  33 

moveth  not,  but  abideth  eternally  without  human  similitude  a,  for 
that  he  is  incorporeal,  uncompounded,  immaterial,  of  the  most 
simple  substance  D.  He  is  so  good  that  he  loveth  goodness  only; 
he  is  so  just  that  when  he  punisheth  or  pardoneth  it  cannot  be 
gainsaid.  In  short,  I  say  unto  thee,  Philip,  that  here  on  earth 
thou  canst  not  see  him  nor  know  him  perfectly  ;  but  in  his 
kingdom  thou  shalt  see  him  for  ever :  wherein  consisteth  all  our 
happiness  and  glory.' 

Philip   answered :    '  Master,  what   sayest   thou  ?      It  is  surely 
written  in  Isaiah  that  God  is  our  father 1 ;  \  how,  then,  hath  he  16b 
no  sons  1 ' 

Jesus  answered :  '  There  are  written  in  the  prophets  many 
parables,  wherefore  thou  oughtest  not  to  attend  to  the  letter,  but 
to  the  sense.  ^Fpjy.a.11  thp.jjrojjheta.  that  are  one  hundred  and 
forty-four  thousand^whom  GodhatE  sentc  into  the  world  Tiave 
spokeii^darkly^  But  after  me  shall  come~tEe  Splendour 's"oT"aTTi;n'e"" 
prophets  and  holy  ones d,  and  shall  shed  light  upon  the  darkness 
of  all  that  the  prophets  have  said,  because  he  is  the  messenger  of 
God e.'  And  having  said  this,  Jesus  sighed  and  said  :  '  Have 
mercy  on  Israel,  O  Lord  Godf;  and  look  with  pity  upon  Abraham 
and  upon  his  seed,  in  order  that  they  may  serve  thee  with  truth 
of  heart.' 

His  disciples  answered  :  '  So  be  it,  O  Lord  our  God  s  \ ' 

Jesus  said  :  '  Verily  I  say  unto  you,  the  scribes  and  doctors  have 
made  void  the  law  of  God3  with  their  false  prophecies0,  contrary  to 
the  prophecies  of  the  true  prophets  of  God 4  * :  wherefore  God  is 
wroth  with  the  house  of  Israel  and  with  this  faithless  generation.' 
His  disciples  wept  at  these  words,  and  said:  'Have  mercy,  0  God5fe, 
have  mercy  upon  the  temple  and  upon  the  holy  city,  and  give  it 
not  into  contempt  of  the  nations  that  |  they  despise  not  thy  holy  17» 
covenant.'  Jesus  answered  :  '  So  be  it,  Lord  God  of  our  fathers  V 


a  God  is  persistent  and  everlasting — to  Him  be  praise  ! — and  gracious 
and  good  ;  He  avenges  and  pardons.  b  God  is  not  comprehended  by 

the  eyes.'  Inde.  °  God  sends.  d  Said  Jesus  the  Son  of  Mary  :  'After 
me  will  come  the  Light  of  the  prophets  and  saints.'  Inde.  "  The  apostle 
of  God.  f  God  the  merciful.  God  is  gracious.  e  God  sovereign. 

h  God  is  omnipotent.  '  The  Jews  and  '  they  alter  the  text  after  it  has 
been  established.'  Inde  (Qoran  v.  45).  So  and  afterwards  the  Christians— lo, 
I  am  witness  and  this  book— alter  the  words  in  the  Gospel.  k  God 

the  merciful.  l  The  God  of  our  Fathers  is  sovereign. 

1  Isa.  Ixiii.  16,  cp.  Ixiv.  8.  a  i.  e.   Mohammed,  see  note  on  iob  fin. 

3  Cp.  Mark  vii.  13.  *  Cp.  note  on  46*.  B  ?  Cp.  Dan.  ix.  16. 


34  THE  GOSPEL  OF  BARNABAS 

XVIII  a.  Qui  dimostrasi  la  persecut  ione  fata  alii  serui  di  dio  dal 
mondo  he  la  protetione  di  dio  saluandoli. 

Deto  quessto  iessu  disse  uoi  non  hauete  elleto  me  .  ma  io 
ho  elleto  uoi  azioche  siate  mei  disscepoli  he  se1  il  mondo  ui 
odiera  ueramente  sarete  mei  dissepoli  .  perche  il  mondo  he 
stato  sempre  inimicho  di  serui  di  DIO  .  Racordatiue  di  proffeti 
santi  che  sono  stati  ocissi  dal  mondo  talmente  che  al  tempo 
di  helia  b  .  dieci  millia  proffeti  per  iezabel  furno  ucissi  talmente 
che  apena  scampo  il  pouero  helia  he  sete  millia  fioli  di 
proffeti  che  assoxe  il  chapitano  della  millitia  di  hachab  .  ho 
mondo  iniquo  che  non  chonosci  DIO  .  non  temete  pero  uoi 
perche  li  chapelli  del  chapo  uosstro  sono  numerati  talmente 
che  nom  perirano  .  guardate  li  passeri  he  altri  uceli  deli 
quali  non  chasca  una  pena  senza  la  uollonta  di  DIO  .  adonque 
DIOC  hauera  piu  chura  delli  uceli  che  del  homo  per  il  quale 
17b  ha  chrea|to  ogni  chossa  .  si  troua  per  sorte  alcuno  homo  che 
habia  piu  chura  delle  scarpe  sui  che  del  propio  fiollo  no  certo  . 
hora  quanto  douete  nieno  pensare  uoi  che  Diod  habia  da 
abandonare  uoi  hauendo  chura  delli  ucelli  he  che  dicho 
deDi  ucelli  .  una  folgia  di  arbore  non  chassca  senza  la  uol 
lonta  di  Dioe  .  chredetimi  perche  con  uerita  ui  dicho  che 
il  mondo  ui  temera  molto  se  osseruarete  le  mie  parole  perche 
se  lui  no  temesse  di  essere  scoperta  la  mallitia  sua  non  ui 
odiria  .  ma  teme  di  essere  scoperto  pero  odieraui  he  perse- 
guiteraui  f  .  se  uederete  dissprezare  le  uostre  parole  dal  mondo 
non  ui  chontrisstate  ma  cosiderate  che  DIO  he  magiore  di 
uoi  .  il  quale  he  talmente  dissprezato  dal  monddo  che  la  sua 
sapienza  he  riputata  pazia  .  se  DIGS  soporta  com  patienza 


1  MS.  pese. 


PERSECUTION  OF  GOD'S  SERVANTS  35 

XVIII  a.  Here  is  shown  forth  the  persecution  of  the  servants  of  God 
ly  the  world,  and  God's  protection  saving  them. 

Having  said  this,  Jesus  said  :  '  Ye  have  not  chosen  me  \  but 
I  have  chosen  you,  that  ye  may  be  my  disciples.  If  then  the 
world  shall  hate  you,  ye  shall  be  truly  my  disciples2;  for  the 
world  hath  been  ever  an  enemy  of  servants  of  God.  RemTmber 
[the]  holy  prophets  that  have  been  slain  by  the  world,  even  as  in 
the  time  of  Elijah  b  ten  thousand  prophets  were  slain  by  Jezebel, 
msomuch  that_scarcely  did  poor  Elijah  escape,  and  seven  thousand 
sons  of  prophets3  who  were  hidden  by  the  captain  of  Ahab's 
host.  Oh,  unrighteous  world,  that  knowest  not  God  !  Fear  not 
Jjjgrefore  ye4,  for  the  hairs  of  your  head  are  numbered  so  that 
they  shall  not  perish.  Behold  tke_  sparrows  and  other  birds, 
ii^I!£ljyieti  not  one  fealh7r^ith^uTthe''"will  of"  God.  Shall 
God,  then  e,  have  more  care  of  the  birds  than  of  man,  for  whose 
sake  he  hath  created  j  everything.  Is  there  any  man,  perchance,  17b 
who  careth  more  for  his  shoes  than  for  his  own  son  ?  Assuredly 
not.  Now  how  much  less  ought  ye  to  think  that  God  a  would 
abandon  you,  while  taking  care  of  the  birds  !  And  why  speak 
I  of  the  birds  1  A  leaf  of  a  tree  falleth  not  without  the  will 
of  God*. 

'  Believe  me^  because  I  tell  you  the  truth,  that  the  world  will 
SDa^  observe  my  words.     For  if  it  feared 


_ 

not  to  have  its  wickedness  revealed  it  would  not  hate  you,  but  it 
feareth  to  be  revealed,  therefore  it  will  hate  you  and  persecute  you  f. 
If  ye  shall  see  your  words  scorned  by  the  world  lay  it  not  to  heart, 
but  consider  how  that  God  is  greater  than  you  ;  who  is  in  such 
wise  scorned  by  the  world  that  his  wisdom  is  counted  madness. 
If  God  e  endureth  the  world  with  patience,  wherefore  will  ye  lay  it 


a  The  Chapter  of  the  appointing  (of  vicegerents).  b  In  the  time  of 

Elias  the  Jews  killed  ten  thousand  prophets  unjustly.    Inde.  c  God 

is  trustee  and  guardian.  «  God  is  Lord.  «  Not  a  leaf  falls  from 

the  tree  except  by  the  will  of  God.    Inde.  f  The  world  does  not  love 

God's  good  servants  because  it  fears  that  they  will  reveal  its  miserable 
condition,  and  endeavours  to  bring  trouble  and  evil  upon  those  servants. 
Inde.  *  God  is  patient  and  omniscient. 


1  John  xv.  r6.  a  Cp.  John  xv.  19.  3  i  Kings  xviii.  4,  13. 

The  number  there  is  100 ;    7.000  perhaps  comes  from  i  Kings  xix.   18. 
*  See  Matt.  x.  28-30  ;  Luke  xii.  51-57. 


D    2 


36  THE  GOSPEL  OF  BARNABAS 

il  monddo  perche  uorete  hatristarui  ho  poluere  he  fango  della 
terra  .  nella  patienza  uosstra  possederete  la  hanima  uostra 
pero  se  uno  ui  dara  uno  sciafo  sopra  una  parte  della  facia 
oflreriteli  laltra  azioche  elgi  la  percuoti  .  non  rendete  malle 
18a  per  malle  perche  |  chosi  fano  ogni  pessimo  animalle  .  ma 
rendete  bene  per  malle  he  pregate  DIG  per  cholloro  che 
ui  odiano  .  con  il  fuocho  non  si  estingue  il  fuocho  ma  si  bene 
con  laqua  chosi  ui  dicho  che  con  il  male  non  supererete  il 
malle  ma  sibene  con  il  benea  .  guardate  Diob  che  fa  uenire 
il  solle  sopra  li  boni  he  chatiui  he  chosi  la  piogia  .  chosi  fare 
douete  uoi  bene  ha  tutti  perche  elgie  scrito  nella  leggie  . 
siate  santi  perche  io  DIG  uosstro  son  santo c  .  siati  mondi 
perche  io  son  monddo  he  siate  perffeti  perche  son  perffeto  d  . 

10  ui  dicho  in  uerita  che  il  seruo  studia  de  piacere  al  suo 
patrone  pero  non  si  ueste  chossa  che  spiazia  al  suo  patrone  . 
le   uestimente   uostre   sono   la   uollonta  he   ammore   uosstro 
guardate  adonque  di  non  uollere  he  ammare  chosa  che  spiazia 
ha  DIG  e  signore  nosstro  .  Voi  siate  certi  che  DIG  ha  in  odio 
le   ponpe  he   concupiscenze  del  monddo  he  pero  uoi  odiate 

11  monddo  . 

XIX  f.  lesu  predice  di  esser  tradito  he  dessendendo  dal  mote  Sana 
died  leprossi. 

Deto  quessto  iessu  risspose  pietro  .  ho  precetore  |  hecho 
che  noi  habiamo  lasciato  ogni  chossa  per  seguirti  che  chosa 
sera  di  noi  .  Risspose  iessu  in  uerita  che  uoi  il  giorno  del 
iuditio  sederete  hapresso  di  me  dando  testimonio  contra  le 
dodicj  tribu  de  issdraele  .  he  deto  quessto  iessu  sospiro 
dicendo  ho  signore  che  chossa  he  questa  .  che  io  ho  elleto 
dodici  he  uno  di  loro  he  uno  diauolo  .  si  contrisstorno  li  dis- 
scepoli  in  questa  parolla  onde  cholui  che  scrise  questo  in  sachreto 


J 

41)1. 


THE  BETRAYAL  FORETOLD         37 

to  heart,  0  dust  and  clay  of  the  earth  ?  In  your  patience  ye  shall 
possess  your  soul J.  Therefore  if  one  shall  give  you  a  blow  on 
one  side  of  the  face,  offer  him  the  other  that  he  may  smite  it2. 
Render  not  evil  for  evil 3,  for  |  so  do  all  the  worst  animals ;  but  18a 
render  good  for  evil,  and  pray  God  for  them  that  hate  you 4.  Fire 
is  not  extinguished  with  fire,  but  rather  with  water  ;  even  so  I  say 
unto  you  that  ye  shall  not  overcome  evil  with  evil,  but  rather  with 
good  a  5.  Behold  God  b,  who  causeth  the  sun  to  come  upon  the  good 
and  evil 8,  and  likewise  the  rain.  So  ought  ye  to  do  good  to  all ; 
for  it  is  written  in  the  law  :  "  Be  ye  holy,  for  I  your  God  am 
holy c  7 ;  be  ye  pure,  for  I  am  pure  ;  and  be  ye  perfect,  for  I  am 
perfect d  8."  Verily  I  say  unto  you  that  the  servant  studieth  to 
please  his  master,  and  so  he  putteth  not  on  any  garment  that  is 
displeasing  to  his  master.  Your  garments  are  your  will  and  your 
love.  Beware,  then,  not  to  will  or  to  love  a  thing  that  is  dis 
pleasing  to  God  e,  our  Lord.  Be  ye  sure  that  God  hateth  the  pomps 
and  lusts  of  the  world,  and  therefore  hate  ye  the  world.' 


XIX f.  Jesus  foretelleth  his  betrayal,  and,  descending  from  the 
mountain,  healeth  ten  lepers. 

When  Jesus  had  said  this,  Peter 9  answered  :  '  0  teacher,  |  behold 
we  have  left  all  to  follow  thee,  what  shall  become  of  us  1 ' 

Jesus  answered  :  '  Verily  ye  in  the  day  of  judgement  shall  sit 
beside  me,  giving  testimony  against  the  twelve  tribes  of  Israel.' 

Ancl  having  said  this  Jesus  sighed,  saying :  '  O  Lord,  what  thing 
is  this  ?  for  I  have  chosen  twelve,  and  one  of  them  is  a  devil 10.' 

The  disciples  were  sore  grieved  at  this  word ;  whereupon  he 


*  For  instance,  fire  is  not  extinguished  by  fire,  so  wickedness  is  not 
extinguished  by  wickedness.   Inde.  b  God  sustains.  c  God  is 

a  friend,  and  holy,  and  perfect.  d  God  says  in  the  Towra  (Mosaic 

law)  'Ye  children  of  Israel,  be  ye  Walis  (saints),  for  I  am  a  Wali,  and  be 
ye  pure,  for  I  am  pure,  and  be  ye  perfect,  for  I  am  perfect.'  *  God  is 

sovereign.  f  Chapter  of  '  he  heals  the  leper.' 


1  Luke  xxi.  19.  2  Matt.  v.  39.  3  i  Peter  iii.  9.  *  Matt. 

v.  44  ;  Luke  vi.  28.  *  Rom.  xii.  21.  *  Matt.  v.  48.  7  Lev. 

xix.  a.  8  Cp.  Matt.  v.  48.  »  See  Matt.  xix.  27,  28,  and  parallels. 

lu  John  vi.  70. 


38  THE  GOSPEL  OF  BARNABAS 

lachrimando  interrogo  iessu  dicendo  .  ho  maesstro  inganerami 
satana  he  pero  diuentaro  riprobo  .  Eisspose  iessu  no  ti  con- 
trisstare  ho  barnaba  perche  quelli  che  DIG  ha  elleto  auanti 
la  chreatione  del  monddo  non  perirano  .  allegrati  perche  il 
nome  tuo  he  scrito  nello  libro  della  uita  .  consollo  iessu  li 
discepoli  dicendo  non  temete  perche  cholui  che  mi  hodiera 
non  si  atrissta  del  mio  parllare  .  perche  in  lui  non  ui  e  senti- 
mento  diuino  alle  cui  parolle  li  elleti  si  chonsolorno  .  Fece 
le  pregiere  iessu  he  li  disscepoli  suoi  diceuano  amen  chosi 
sia  signore  DIG  omnipotete  he  misericordiosso  a  .  fata  la  oratione 
discese  iesu  del  monte  con  li  suoi  disscepoli  he  incontro  dieci 

19alepro|si  li  quali  di  lontano  chridorno  .  iessu  fiolo  di  dauite 
habi  missericordia  di  noi  .  chiamoli  iessu  apresso  di  se  he 
disseli  che  chossa  uollete  da  me  ho  fratelli  .  chridorno  tutti 
donaci  la  sanita  .  Bisspose  iessu  de  poueri  che  sete  uoi 
adonque  hauete  perso  il  ceruello  perche  dite  daci  la  sanita 
non  uedete  me  homo  chome  uoi  .  chiamate  DIG  nosstro  che 
ui  a  chreato  he  lui  che  he  omnipotente  he  missericordioso  ui 
sanera b  .  con  lachrime  rissposero  li  leprosi  noi  sapiamo  te 
homo  chome  noi  ma  pero  santo  di  DIG  he  proffeta  del  signore  . 
pero  tu  prega  DIG  et  elgi  ci  sanera  onde  pregorno  li  disepoli 
iessu  dicendo  signore  habi  misserichordia  di  chostoro  .  allora 
gemete  iessu  he  preggo  DIG  dicendo  signore  DIG  omnipotente 
he  misserichordioso c  abbi  misserichordia  he  ascolta  le  parole 
del  seruo  tuo  .  he  per  amore  di  abraham  padre  nostro  he 
per  il  testamento  santo  tuo  habi  misserichordia  sopra  la 
dimanda  di  chostoro  he  donali  la  sanita  .  onde  hauendo  deto 
questo  iessu  l  si  uolto  alii  leprosi  he  disse  alloro  andate  he 
offeriteui  alii  sacerdoti  secondo  la  leggie  di  DIG  .  si  partirno 
li  leprosi  he  per  la  uia  furno  mondati  onde  uno  di  loro 

19b  uedendosi  sanato  ritorno  ha  trouare   iessu  he   questo  j  hera 
issmaelita  .  he  ritrouato  iessu  se  inchino  facendo  li  riuerenza 


U*    41)1. 


1  MS.  he  si  .  , 


TEN  LEPERS  HEALED  39 

who  writeth  secretly  questioned  Jesus  with  tear?,  saying:  '  0  master, 
"will  Satan  deceive  me,  and  shall  T  then  become  reprobate1'/' 

Jesus  answered :  '  Be  not  sore  grieved,  Barnabas ;  for  those 
whom  God  hath  chosen  before  the  creation  of  the  world  shall  not 
perish.  Rejoice,  for  thy  name  is  written  in  the  book  of  life  V 

Jesus  comforted  his  disciples,  saying:  'Fear  not,  for  he  who 
shall  hate  me  is  not  grieved  at  my  saying,  because  in  him  is  not 
the  divine  feeling.' 

At  his  words  the  chosen  were  comforted.  Jesus  made  his 
prayers,  and  his  disciples  said :  '  Amen,  so  be  it,  Lord  God 
almighty  and  merciful a.' 

Having    finished  his    devotions,    Jesus    came    down   from   the 
mountain  with  his  disciples,  and  met  ten  lepers 2,  |  who  from  afar  off  19* 
cried  out :  '  Jesus,  son  of  David,  have  mercy  on  us ! ' 

Jesus  called  them  near  to  him,  and  said  unto  them :  '  What  will 
ye  of  me,  O  brethren  1' 

They  all  cried  out :  '  Give  us  health  ! ' 

Jesus  answered  :  '  Ah,  wretched  that  ye  are,  have  ye  so  lost 
your  reason  for  that  ye  say :  "  Give  us  health  ! "  See  ye  not  me  to 
be  a  man  like  yourselves 3.  Call  unto  our  God  that  hath  created 
you  :  and  he  that  is  almighty  and  merciful  will  heal  you  b.' 

With  tears  the  lepers  answered :  ' JWe  know  that  thou  art  man 
like  us,  but  yet  an  holy  one  of  God  and  a  prophet  of  the  Lord  ; 
wherefore  pray  thou  to  God,  and  he  will  heal  us.' 

Thereupon  the  disciples  prayed  Jesus,  saying  :  '  Lord,  have  mercy 
upon  them.'  Then  groaned  Jesus  and  prayed  to  God,  saying: 
:  Lord  God  almTghty^ndTmerciful c,  have  mercy  and  hearken  to  the 
words  of  thy  servant :  and  for  love  of  Abraham  our  father  and  for 
thy  holy  covenant  have  mercy  on  the  request  of  these  men,  and 
grant  them  health.'  Whereupon  Jesus,  having  said  this,  turned 
himself  to  the  lepers  and  said  :  '  Go  and^  show  yourselves  to  the 
priests  according  to  the  law  of  God.' 

~The  lepers~departed,  and  on  the  way  were  cleansed.     Whereupon 
one  of  them,  seeing  that  he  was  healed,  returned  to  find  Jesus,  and 
he    was  an  Ishmaelite.    And  having  found  Jesus  he  bowed  himself,  19b 
doing  reverence  unto  him,  and  saying  :  '  Verily  thou  art  an  holy 

a  God  is  sovereign,  merciful  to  everything,  the  powerful,  ordaining. 
Inde.  b  God  the  Creator  and  merciful,  and  omnipotent.  Inde. 

c  God  is  sovereign,  omnipotent,  and  the  merciful.    Inde. 

1  Phil.  vi.  3,  cp.  Luke  x.  20.  2  See  Luke  xvii.  12-19. 

roa  and  note. 


40  THE  GOSPEL  OF  BARNABAS 

dicendo  ueramente  tu  sei  santo  di  DIG  he  co  rigratiamento  il 
pregaua  che  il  riceuese  per  seruo  .  Risspose  iessu  died  sono 
mondati  noue  doue  sono  he  disse  al  mondato  .  io  no  son 
uenuto  per  essere  seruito  ma  per  seruire  pero  ua  ha  chasa 
tua  he  rinontia  quanto  DIG  a  affato  in  te  .  azioche  chonosscano 
auicinarsi  le  promesse  fate  ha  abraham  he  al  suo  fiolo  con  il 
regno  di  DIG  .  si  parti  il  leproso  mondato  he  ariuato  alia 
sua  regione  rinontio  quanto  DIG  per  iessu  haueua  in  lui 
operate  . 

XX  b.  Miracholo  nel  mare  fato  da  iessu  he  iessu  dichiara  doue 
he  riceuto  il  profeta. 

Andosi  iessu  al  mare  di  gallilea  .  he  monta  in  naue  nauigo 
in  nazaret  sua  cita  onde  fu  fato  fortuna  grade  di  mare  per 
modo  che  hera  uicino  ha  somergerssi  la  naue  .  he  iessu  dor- 
miua  sopra  la  proua  della  naue  onde  si  achostorno  allui  li 
suoi  discepoli  he  il  destorno  dicendo  .  ho  maestro  saluati 
perche  periamo  herano  circondati  da  grandissimo  spauento 
per  il  uento  grade  contrario  he  strepito  del  mare  .  si  leuo 
iessu  he  leuato  li  hochij  al  cielo  disse  ho  eloim  sabaot0  abi 
missericordia  sopra  li  serui  tuoi  .  pero  auendo  deto  quessto 
20*  iessu  su  |  bito  cesso  il  uento  he  si  f  ece  tranquilo  il  mare  .  onde 
si  spauentorno  li  marinari  dicendo  he  chie  chostui  al  quale 
il  mare  he  il  uento  obbedisse  .  Arriuati  alia  cita  di  nazaret 
li  marinari  empirno  la  citta  di  quanto  haueua  iessu  operate 
onde  fu  circondato  la  chasa  doue  iessu  hera  da  quanti  habi- 
tauano  nella  citta  .  he  apresentatose  a  lui  li  scribi  he  dotori 
diceuano,  noi  habiamo  intexo  quanto  hoperato  hai  nel  mare 
he  in  iudea  pero  daci  qualche  segno  qui  nella  patria  tua  . 
Risspose  iesu  quessta  generatione  inchredula  segno  cerchano 
ma  non  li  sera  dato  perche  niuno  proffeta  he  acceto  nella 
patria  sua  .  al  tempo  di  elia  molte  uedoe  herano  in  iudea 
ma  non  fu  mandate  ha  nutricharlo  seno  adduna  uedoa  di 
sidone  .  Molti  leprosi  si  trouauano  al  tempo  di  heliseo  in 


4)1.  b 

jLJ  p-ill  I!A  £*!£  4)1  iLjlSi  411. 


41 

one  of  God/  and  with  thanks  he  prayed  him  that  he  would  receive 
him  for  servant l.  Jesus  answered  :  '  Ten  have  been  cleansed ; 
where  are  the  nine  ? '  And  he  said  to  him  that  was  cleansed : 
'  I  arn^  not  come  to  be  served,  but  to  serve 2 ;  wherefore  go  to  thine 
home,  and  recount  how  much  God a  hath  done  in  thee,  in  order 
that  they  may  know  that  the  promises  made  to  Abraham  and  his 
son,  with  the  kingdom  of  God,  are  drawing  nigh.'  The  cleansed 
leper  departed,  and  having  arrived  in  his  own  neighbourhood 
recounted  how  much  God  through  Jesus  had  wrought  in  him. 


XX  b.  Miracle  on  the  sea  wrought  by  Jesus,  and  Jesus  declares 
where  the  prophet  is  received. 

Jesus  went  to  the  sea  of  Galilee,  and  having  embarked  in  a 
ship 3  sailed  to  his  city  of  Nazareth ;  whereupon  there  was  a  great 
tempest  in  the  sea,  insomuch  that  the  ship  was  nigh  unto  sinking. 
And  Jesus  was  sleeping  upon  the  prow  of  the  ship.  Then  drew 
near  to  him  his  disciples,  and  awoke  him,  saying :  '  O  master,  save 
thyself,  for  we  perish ! '  They  were  encompassed  with  very  great 
fear,  by  reason  of  the  great  wind  that  was  contrary  and  the  roaring 
of  the  sea.  Jesus  arose,  and  raising  his  eyes  to  heaven,  said : 
'  Q  -Elohim  Sabaoth  c,  have  mercy  upon  thy  servants.'  Then,  when 
Jesus  had  said  this,  |  suddenly  the  wind  ceased,  and  the  sea  became  20il 
calm.  Wherefore  the  seamen  feared,  saying :  '  And  who  is  this, 
that  the  sea  and  the  wind  obey  him  1 ' 

Having  arrived  at  the  city  of  Nazareth  the  seamen  spread 
through  the  city  all  that  Jesus  had  wrought,  whereupon  the  house 
where  Jesus  was  was  surrounded  by  as  many  as  dwelt  in  the  city. 
And  the  scribes  and  doctors  having  presented  themselves  unto  him, 
said :  '  We  4  have  heard  how  much  thou  hast  wrought  in  the  sea 
and  in  Judaea :  give  us  therefore  some  sign 5  here  in  thine  own 
country.' 

Jesus  answered :  '  This  faithless  generation  seek  a  sign,  but  it 
shall  not  be  given  them,  because  no  prophet  is  received  in  his  own 
country.  In  the  time  of  Elijah  there  were  many  widows  in  Judaea, 
but  he  was  not  sent  to  be  nourished  save  unto  a  widow  of  Sidon. 

a  God  gives.  b  The  Chapter  of  the  sea.  c  God  of  Sabaoth, 

God    of   Eloin   (Elyon).     This   is  the  name    in   the  Amran   language 
(Hebrew  ?).    Inde. 


1  Cp.  Mark  v.  18-20.  Q  Cp.  Matt.  xx.  28.  s  See  Matt.  viii. 

23-27,  and  parallels.         *  See  Luke  iv.  23-30.         5  Cp.  Matt.  xii.  38,  39. 


42  THE  GOSPEL  OF  BARNABAS 

iudea  non  dimeno  sollo  aman  siro  fu  mondato  .  Allora  si 
adirorno  li  citadini  he  il  presero  et  il  condussero  sopra  uno 
precipitio  per  precipitarlo  .  ma  iessu  chaminda  per  mezzo 
di  loro  si  parti  da  loro  . 

XXI a.  Iessu  sana  uno  indomiato  he  sono  getati  nel  mare  li  porci 
dapoi  sana  lafiola  della  chananea. 

Ascexe  iessu  in  chafarnau  .  he  auicinandosi  alia  cita  echo 
che  uscite  fuori  di  sepolchri  uno  il  quale  hera  indemoniato 

20b  he  tale  che  niuna  chatena  il  poteua  |  tenire  he  faceua  grande 
malle  alii  homeni  .  chridauano  per  la  bocha  sua  li  demonij 
dicendo  ho  santo  di  DIG  perche  sei  uenuto  auanti  il  tempo 
ha  mollestarci  .  he  il  pregauano  che  non  li  scatiasi .  li  interogo 
iessu  quati  herano,  risposero  sei  millia  sei  cento  he  sesanta 
sei  .  si  spauentorno  li  disscepoli  quessto  sentendo  he  pregauano 
iessu  che  si  partisse  .  allora  disse  iessu  doue  he  la  f  ede  uosstra 
elgie  neccessario  che  si  partj  il  demonio  he  non  io  .  pero 
chridorno  li  demonij  noi  usciremo  ma  concedicj  de  intrare 
in  queli  porci  .  passceuano  iuui  uicino  al  mare  quasi  dieci 
millia  porcj  di  chananei .  onde  disse  iessu  partiteui  he  hentrate 
nelli  porcj  .  con  strepito  hentrorno  li  demonij  nelli  porcj 
he  li  precipitorno  nel  mare  .  fugirno  nella  citta  cholloro  che 
passceuano  li  porcj  he  rinontiorno  quanto  hera  sucesso  per 
iessu  .  Vscirno  li  homeni  dela  citta  adonque  he  ritrouorno 
iessu  he  lomo  sanato  .  furno  rimpiuti  de  timore  li  homeni 
he  pregorno  iessu  che  si  partisse  dalloro  confini  .  partisi 
adonque  iesu  da  loro  he  ascexe  nelle  parti  di  tiro  he  sidone 
et  hecho  una  dona  di  chananei  con  dui  suoi  fioli  uscita 

21adal|la  patria  sua  per  trouare  iessu  .  auendollo  adonque 
ueduto  uenire  con  li  suoi  disscepoli  chrido  iessu  fiolo  di  dauit 
habi  missericordia  de  mia  fiolla  che  he  tormentata  dal  diauolo  . 
non  li  risspose  pure  una  parolla  iessu  perche  herano  del  populo 
incirconcisso  .  si  mosero  ha  pieta  li  disscepoli  he  dissero  ho 
maesstro  habi  pieta  ha  chostoro  echo  che  molto  chridano 
he  piangiono  .  Risspose  iessu  io  no  son  messo  se  non  al 


THE  DEMONS  AND  THE  SWINE  43 

Many  were  the  lepers  in  the  time  of  Elisha  in  Judaea ;  nevertheless 
only  Naaman  the  Syrian  was  cleansed.' 

Then  were  the  citizens  enraged  and  seized  him  and  carried  him 
on  to  the  top  of  a  precipice  to  cast  him  down.  But  Jesus  walking 
through  the  midst  of  them,  departed  from  them. 

XXI a.  Jesus  healeth  a,  demoniac,  and  the  swine  are  cast  into  the 
sea.  Afterwards  he  healeth  the  daughter  of  the  Canaanitess. 

Jesus  went  up  to  Capernaum,  and  as  he  drew  near  to  the  city 
behold  there  came  out  of  the  tombs  1  one  that  was  possessed  of 
a  devil,  and  in  such  wise  that  no  chain  could  hold  |  him,  and  he  did  20b 
great  harm  to  the  men. 

The  demons  cried  out  through  his  mouth,  saying :  '  O  holy  one      t' 
of  God,  why  art  thou  come  before  the  time  2'to  trouble  us  1 '     AnoT  ~-  fr  — 
they  prayed  him  that  he  would  not  cast  them  forth. 

Jesus  asked  them  how  many  they  were.  They  answered  :  '  Six 
thousand  six  hundred  and  sixty-six.'  When  the  disciples  heard 
thTs  tlfey  were  affrighted,  and  prayed  Jesus  that  he  would  depart. 
Then  said  Jesus  :  '  Where  is  your  faith  1  It  is  necessary  that  the 
demon  should  depart,  and"  not  I.'  The  demons  therefore  cried : 
''  We  will  come  out,  but  permit  us  to  enter  into  those  swine.' 
There  were  feeding  there,  near  to  the  sea,  about  ten  thousand 
swine  belonging  to  the  Canaanites.  Thereupon  Jesus  said : 
'  Depart,  and  enter  into  the  swine/  With  a  roar  the  demons 
entered  into  the  swine,  and  cast  them  headlong  into  the  sea. 
Then  fled  into  the  city  they  that  fed  the  swine,  and  recounted 
all  that  had  been  brought  to  pass  by  Jesus. 

Accordingly  the  men  of  the  city  came  forth  and  found  Jesus  and 
the  man  that  was  healed.  The  men  were  filled  with  fear  and  prayed 
Jesus  that  he  would  depart  out  of~tlfeir  borders.  Jesus  accordingly 
departed~Ti-onTthem  and  went  up  into  the  parts  of  Tyre  and  Sidon. 

And  lo !  a  woman  of  Canaan  with  her  two  sons s,  who  had  come 
forth  out  of  |  her  own  country  to  find  Jesus.     Having  therefore  21* 
seen  him  come  with  his  disciples,  she  cried  out :   '  Jesus,  son  of 
David,  have  mercy  on  my  daughter,  who  is  tormented  of  the  devil!' 

Jesus  did  not  answer  even  a  single  word,  because  they  were  of 
the  uncircumcised  people.  The  disciples  were  moved  to  pity,  and 
said :  '  O  master,  have  pity  on  them  !  Behold  how  much  they  cry 
out  and  weep  ! ' 

a  The  Chapter  of  the  demon  (Ginn). 


1  Mark  v.  1-17  and  parallels.      3  Matt,  viii  29.       3  See  Matt.  xv.  21-28. 


44  THE  GOSPEL  OF  BARNABAS 

popullo  de  issdraelle a  .  allora  uene  auanti  di  iessu  la  dona 
coli  suoi  filgioli  piangendo  he  dicendo  bo  fiolo  di  dauit  habi 
misericordia  di  me  .  Risspose  iessu  non  e  bono  leuare  il  pane 
di  mano  alii  filgioli  he  darlo  alii  chani  he  questo  disse  iessu  per 
la  loro  inmonditia  perche  herano  dello  populo  incirconcisso  . 
Risspose  la  dona  o  signore  li  chani  mangiano  le  minucioli  che 
chasscano  dala  tauola  di  loro  patroni  .  allora  prese  amiratione 
iessu  sopra  le  parole  della  dona  he  disse  ho  dona  grade  he 
la  tua  fede  he  leuato  le  mani  al  cielo  .  preggo  mo  he  poi 
disse  ho  dona  la  tua  fiola  he  liberata  uatene  im  pace  .  si 
parti  la  dona  he  ritornando  ha  chasa  ritrouo  la  fiola  che 
21b  benediceua  DIG  pero  la  dona  dis  [  se  ueramente  non  uie  altro 
DIG  che  il  DIG  de  issdraelb  .  onde  tutta  la  sua  parentella  si 
agreggorno  alia  leggie  di  DIG  secondo  la  leggie  scrita  nel 
libro  di  mose  . 

XXII c.  Misero  stato  deli  incirchoncissi  che  sono  di  loro  milgiore 
uno  chane. 

Interogorno  li  disscepoli  iessu  dicendo  quel  giorno  .  ho 
maestro  perche  facesti  cotale  rissposta  alia  dona  dicendo  che 
herano  chani  .  Risspose  iessu  io  ui  dicho  in  uerita  che  elgie 
melgiore  uno  chane  del  homo  incirconcisso  .  allora  si  atris- 
torno  li  disepoli  dicendo  dure  sono  quesste  parole  he  chi  le 
potra  chapire  .  Risspose  iessu  se  uoi  considerate  ho  stolti 
quello  che  fa  il  chane  il  quale  non  ha  ragione  per  seruitio 
del  suo  patrone  trouarete  essere  uero  il  mio  parllare  .  Dite- 
mi  il  chane  chustodisselo  la  chasa  del  suo  patrone  he  esspone  la 
uita  contra  del  ladro  certo  si  .  ma  che  chosa  riceue  elgi  molte 
batiture  he  iniurie  co  uno  pocho  di  pane  he  sempre  mostra 
lieta  ciera  al  suo  patrone  elgi  uero  questo  .  uero  he  ho  maestro 
rissposero  li  disscepoli  .  allora  disse  iessu  horra  considerate 
quanto  ha  donato  Diod  ha  lo  homo  he  uederete  quanto  he 


4)1  ^JL-,1  ^^e-  JlS. 
Jl  31.  c 


THE  WOMAN  OF  CANAAN  45 

Jesus  answered  :  '  I  am  not  sent  but  unto  the  people  of  Israel  a.' 
Then  the  woman,  with  her  sons,  went  before  Jesus,  weeping  and 
saying  :  '  O  son  of  David,  have  mercy  on  me  !  '  Jesus  answered  : 
'  It  is  not  good  to  take  the  bread  from  the  children's  hands  and 
give  it  to  the  dogs.'  And  this  said  Jesus  by  reason  of  their 
uncleanness,  because  they  were  of  the  uncircumcised  people. 

The  woman  answered  :  '  O  Lord,  the  dogs  eat  the  crumbs  that 
fall  from  their  masters'  table.'  Then  was  Jesus  seized  with 
admiration  at  the  words  of  the  woman,  and  said  :  '  O  woman,  great 
is  thy  faith.'  And  having  raised  his  hands  to  heaven  he  prayed 
to  God,  and  then  he  said  :  '  0  woman,  thy  daughter  is  freed,  go 
thy  way  in  peace.'  The  woman  departed,  and  returning  to  her 
home  found  her  daughter,  who  was  blessing  God/  Wherefore  the 
woman  said  :  |  '  Verily  there  is  none  other  God  than  the  God  of  21b 
Israel  b  V  Whereupon  all  her  kinsfolk  2  joined  themselves  unto  the 
law  of  [God],  according  to  the  law  written  in  the  book  of  Moses. 


XXII  c.  ^Miserable  condition  of  the  uncircumcised  in  that  a  dog  is        •**-<-  ii_- 
better  ih<mthey. 

The  disciples  questioned  Jesus  on  that  day,  saying  :  '  0  master, 
why  didst  thou  make  such  answer  to  the  woman,  saying  that  they 
were  dogs  1  ' 

Jesus  answered  :  '.Verily  I  sayunto  you  that  a  dog  is  better 
than  an  uncircumcised  man.'  Then  wereTEe  disciples  sorrowful, 
saying  :  '  Hard  are  these  words,  and  who  shall  be  able  to  receive 
them  ]  ' 

Jesus  answered  :  '  If  ye  consider,  O  foolish  ones,  what  the  dog 
doth,  that  hath  no  reason,  for  the  service  of  his  master,  ye  will 
find  my  saying  to  be  true.  Tell  me,  doth  the  dog  guard  the  house 
of  bis  master,  and  expose  his  life  against  the  robber?  Yea, 
assuredly.  But  what  receiveth  he  1  Many  blows  and  injuries 
with  little  bread,  and  Jbe  always  showeth  to  his  master  a  joyful 
countenance.  Is  this  true  1  ' 

'  True  it  is,  0  master/  answered  the  disciples. 

Then  said  Jesus  :  '  Consider  now  how  much  God  hath  given  d  to 
man,  and  ye  shall  see  how  unrighteous  he  is  in  not  observing  the 

*  Said  Jesus,  '  God  has  sent  me  to  the  children  of  Israel  and  to  none 
else.'  Inde.  b  There  is  none  other  God  save  the  God  of  the  children 

of  Israel.   Inde.          c  The  Chapter  of  the  dog.  d  God  is  the  bestower. 


1  Cp.  a  Kings  v.  15.  2  Cp.  John  iv.  53. 


46  THE  GOSPEL  OF  BARNABAS 

22*  inniquissimo  non  osseruando  il  pato  di  DIO  f ato  ha  ha  j  braham 
seruo  suo  .  Racordatiue  quello  che  disse  dauit  ha  saulo  Re 
de  issdraele  contra  golias  filisteo  .  signore  disse  dauit  il  semo 
tuo  passcendo  le  pechore  del  tuo  seruitore  ueniua  il  lupo  lorso 
he  il  leone  he  robauano  le  pechore  del  tuo  seruitore  .  onde 
il  seruo  tuo  andaua  he  ocideua  loro  ripilgiando  le  pechore  . 
he  chie  quessto  incirconcisso  se  non  simille  alloro  andera  adonque 
il  seruo  tuo  nel  nome  del  signore  DIO  a  di  issdraele  he  amazera 
questo  inmonddo  che  bestemia  il  populo  santo  di  DIO  .  allora 
dissero  li  disscepoli  dici  ha  noi  ho  maestro  per  quale  chagione 
lomo  deue  circoncidersi  .  Risspose  iessu  basstiui  di  sapere  che 
DIO  lo  a  comandato  ha  habraham  dicendo  .  abraham  circoncidi 
il  preputio  tuo  he  di  tutta  chasa  tua  perche  quessto  he  pato 
fra  te  he  me  in  sempiterno  . 

XXIII b.  Origine  della  circoncissione  he  pato  di  dio  con  abraham 
he  danatio  deli  incirconcissi. 

E  deto  quessto  iessu  sedete  apresso  il  monte  che  risguarda- 
tiro1  .  he  li  suoi  disscepoli  se  li  hachostorno  per  sentire  le 
sui  parole  .  allora  disse  iessu,  adamo  primo  homo  hauendo 
mangiato  per  fraude  di  satana  il  cibo  proibito  da  DIO  nel 
22b  paradisso  .  si  ribe  |  lo  al  spirito  la  charne  sua  onde  giuro  dicendo 
per  DIO  °  chio  ti  uolgio  talgiare  .  he  roto  uno  sasso  presse  la 
sua  charne  per  talgiarlla  con  il  talgio  della  pietra  onde  ne 
fu  ripresso  del  angelo  gabrielo  .  he  lui  risspose  io  ho  giurato 
per  DIO  c  di  talgiarlo  bugiardo  non  sero  giamai  .  allora  langelo 
li  mosstro  la  superfluita  della  sua  charne  he  quella  talgio  .  he 
pero  sichome  ogni  homo  prende  charne  dalla  charne  di  adamo 
chosi  elgie  obligato  di  osseruare  quanto  adamo  giurando  pro- 
misse  .  il  che  osseruo  adamo  nelli  suoi  filgioli  he  di  generatione 
in  generatione  uene  lo  oblige  della  circoncisione  onde  al  tempo 
di  abraham  .  pochi  sopra  la  terra  si  trouauano  circoncisi  per 
essere  moltiplichato  la  iddolatria  sopra  la  terra  .  onde  DIO 


4)1. 


1  So  MS.    ?  risguardavano. 


OKIGIN  OF  CIRCUMCISION  47 


covenant  of  Cod  niatlo  with  Albraham  liis  servant.  lu'Tiicmlier  22;l 
that  which  David  said1  to  Saul  king  of  Israel,  against  Ooliaih  the 
Philistine:  "My  lord,"  said  David,  "while  thy  servant  was 
keeping  thy  servant's  flock  there  came  the  wolf,  the  bear,  and  the 
lion  and  seized  thy  servant's  sheep  :  whereupon  thy  servant  went 
and  slew  them,  rescuing  the  sheep.  And  what  is  this  uncircum- 
cised  one  but  like  unto  them  1  Therefore  will  thy  servant  go  in 
the  name  of  the  Lord  Goda  of  Israel,  and  will  slay  this  unclean  one 
that  blasphemeth  the  holy  people  of  God."  ' 

Then  said  the  disciples  :  '  Tell  us,  0  master,  for  what  reason 
man  must  needs  be  circumcised  1  ' 

Jesus  answered  :  *  Let  it  suffice  jou  that  God  hath  commanded 
it  to  Abraham^jaying  2  :  "  Abraham/circumcise  flry^oresTan  and 
that  of  all  thy  house,  for  this  is  a  covenant  between  me  and  thee 
for  ever,"  ' 


XXIII  b.  Origin  of  circumcision,  and  covenant  of  God  with 
Abraham,  and  damnation  of  the  uncircumcised. 

And  having  said  this,  Jesus  sat  nigh  unto  the  mountain  which 
they  looked  upon  8.  And  his  disciples  came  to  his  side  to  listen 
to  his  words4.  Then  said  Jesus:  'Adam  the  first  man  having 
eaten,  by  fraud  of  Satan,  the  food  forbidden  of  God  in  paradise, 
hisjjlesh  rebelled  againsMhe  spirit5 ;  whereupon  he  swore,  saying:  22b 
"  By  God  c,  FwilTcut  thee  !  "  And  having  broken  a  piece  of  rock,  he 
seized  his  flesh  to  cut  it  with  the  sharp  edge  of  the  stone  :  where 
upon  he  was  rebuked  by  the  angel  Gabriel.  And  he  answered: 
"  I  have  sworn  by  God  c  to  cut  it ;  I  will  never  be  a  liar !  " 

'  Then  the  angel  showed  him  the  superfluity  of  his  flesh,  and 
that  he  cut  off.  And  hence,  just  as  every  man  taketh  flesh  from 
the  flesh  of  Adam,  so  is  he  bound  to  observe  all  that  Adam  pro 
mised  with  anj>ath.  This  did  Adam  observe  in  his  sons,  and  from 
generation  to  generation  came  down  the  obligation  of  circumcision. 
But  in  the  time  of  Abraham  there  were  but  few  circumcised  upon 
the  earth,  because  that  idolatry  was  multiplied  upon  the  earth. 


»  God  is  sovereign.  b  The  Chapter  of  the  flesh  of  man.  c  By 

God  (a  form  of  oath). 


1  See  i  Sam.  xvii.  34  sqq.  a  Cp.  Gen.  xvii.  ir.  3  Translation 

uncertain.     Text  possibly  corrupt.  *  Spanish  Version  extant  here 

and  for  soa>b  and  43'  is  given  in  the  Introduction.  5  Cp.  Gal.  v.  17. 


48  THE  GOSPEL  OF  BARNABAS 

disse  ha  abraham  il  fato  circha  alia  circocissione  he  fece  lo 
pato  suo  dicendo  .  la  anima  che  non  hauerra  circoncissa  la 
charne  sua  la  dissperdero  dal  populo  mio  in  sempiterno  . 
tremorno  li  disscepoli  di  timore  ha  quesste  parole  di  iessu 
perche  con  empito  di  spirito  parllo  .  allora  disse  iessu  lasciate 
temere  ha  cholui  che  non  ha  circoncisso  il  suo  preputio 
perche  elgie  priuo  del  parradisso  .  he  deto  questo  iessu  di  | 

23a  nouo  disse  il  spirito  in  molti  he  pronto  nello  seruitio  di  DIO 
ma  la  charne  he  inferma  .  debe  pero  considerare  lomo  che 
teme  DIO  che  chossa  he  la  charne  he  doue  ha  hauto  origine 
et  doue  si  ridura  .  del  fango  della  terra  chreo  DIO  la  charne  a  he 
in  quella  spiro  il  spirito  uitale  con  sofiare  dentro  ui  he  pero  . 
quando  la  charne  impedisse  il  seruitio  di  DIO  come  fango 
deue  essere  dissprezzata  he  cochulchata  impero  che  .  cholui 
che  odia  lanima  sua  in  questo  monddo  la  chustodisse  in  uitta 
etterna  .  quello  che  sia  la  charne  al  presente  li  desiderij  suoi  lo 
manifessta  che  he  uno  chrudo  innimicho  di  ogni  bene  .  perche 
sollo  lei  desidera  il  pechato  .  deue  adonque  lomo  per  com- 
piazere  ad  uno  suo  innimicho  lasiare  di  piacere  ha  DIO  suo 
chreatore  b  quessto  consideratelo  uoi  .  tutti  li  santi  he  proffeti 
sono  stati  innimici  della  loro  charne  per  seruitio  di  DIO  he 
pero  prontamente  he  con  allegrezza  andauano  alia  morte  per 
non  ofEendere  la  leggie  di  DIO  .  data  ha  mosse  seruo  suo  he 
andare  seruire  li  dei  falsi  he  bugiari  .  Recordatiue  di  helia 

23b  che  |  fugiua  per  lochi  disserti  di  monti  mangiando  sollamente 
erbe  uesstito  di  pelle  di  chapra  .  ho  quati  giorni  non  ceno  . 
o  quanto  fredo  sostene  .  ho  quante  pioue  il  bagnete  he  per 
spazio  di  sette  hani  che  dura  quella  asspra  perssecutione  della 
immonda  iezabel  .  Racordatiue  di  eliseo  che  manggiaua 
pane  di  orzo  uesstendo  uillissime  uestimenti  .  io  ui  dicho 
in  uerita  che  chosstoro  non  temendo  disprezzare  la  loro 
charne  herano  con  spauento  temuti  dalli  Re  he  principi  . 
questo  basterebe  per  dissprezare  la  charne  ho  homeni  .  ma 
se  uoi  mirarete  li  sepolchri  chonosscerete  quello  che  he  la 
charne  . 


4)1    jli..  b   JJli.    4)1. 


ORIGIN  OF  CIRCUMCISION 


49 


Whereupon  God  told  to  Abraham  the  fact  concerning  circumcision, 
and  made  this  covenant,  saying:  "The  soul1  that  shall  not  have 
his  flesh  circumcised,  I  will  scatter  him  from  among  my  people 
for  ever."  ' 

The  disciples  trembled  with  fear  at  these  words  of  Jesus,  for 
with  vehemence  of  spirit  he  spake.  Then  said  Jesus:  '  Leave  fear 
to  him  that  hath  not  circumcised  his  foreskin,  for  he  is  deprived  of 
paradise/  And  having  said  this,  Jesus  |  spake  again,  saying  :  <The  23a 
spirit  jnjnany  is  ready  in  the  service  of  God,  but  the  flesh  is  weak  2. 
The  man  therefore  that  feareth  God  ought  to  consider  what  the 
flesh  is,  and  where  it  had  its  origin,  and  whereto  it  shall  be  reduced. 
Of  the  clay  of  the  earth  created  God  flesh  a,  and  into  it  he  breathed 
the  breath  of  life3,  with  an  inbreathing  therein.  And  therefore 
when  the  flesh  shall  jiinder  the  service  of  God  it  ought  to  be 

spurned  ~Iike  clay  and  trampled  on,  forasmuch  as  he  that  hateth 

»«•  g 

his  soul  in  this  world  shall  keep  it  in  life  eternal  *. 

'  What  the  flesh  is  at  this  present  its  desires  make  manifest  — 
that  it  is  a  harsh  enemy  of  all  good  :  for  it  alone  desireth  sin. 

'  Ought  then  man  for  the  sake  of  satisfying  one  of  his  enemies 
to  leave  off  pleasing  God,  his  creator  ?  b  Consider  ye  this.  All  the 
saints  and  prophets  have  been  enemies  of  their  flesh  for  service  of 
(jrodj:  wherefore  readily  and  with  gladness  they  went  to  their 
death,  so  as  not  to  offend  against  the  law  of  God  given  by  Moses 
his  servant,  and  go  and  serve  the  false  and  lying  gods  s. 

'Rejngmber  ElijajbJ_who  [  fled_ijirough  desert  places  of  the 
mountains,  eating  only  grass,  clad  in  goats'  skinT~~Ah,  how  many 
days  he  supped  not  !  Ah,  how  much  cold  he  endured  !  Ah, 
how  many  showers  drenched  him,  and  [that]  for  the  space  of 
geven  years,  wherein  endured  that  fierce  persecution  of  the  unclean 
Jezebel  ! 

'  Remember  Elisha,  who  ate  barley-bread  6,  and  wore  the  coarsest 
raiment.  Verily  I  say  unto  you  that  they,  not  fearing  to  spurn 
the  flesh,  were  feared  with  great  terror  by  the  king  and  princes. 
This  should  suffice  for  the  spurning  of  the  flesh,  O  men.  But  if  ye 
will  gaze  at  the  sepulchres,  ye  shall  know  what  the  flesh  is.' 


*  God  created  man  from  clay.   Inde. 


b  God  the  Creator. 


1  Cp.  Gen.  xvii.  14.  *  Cp.  Matt.  xxvi.  41.  *  Cp.  Gen.  ii.  7. 

*  John  xii.  25.  5  '  Dei  falsi  e  bugiardi '  =  Dante,  Inf.  i.  72  :  phrase 

recurs  8ib  and  225*  fin.  6  See  2  Kings  iv.  42. 


50 

XXIV  a.  Essempio  notabile  chome  si  deue  fugire  It  couiuij  he 
chrapule. 

Auendo  deto  quessto  iessu  lachrimo  dicendo  .  guai  ha 
cholloro  che  seruono  alia  loro  charneb  perche  sono  sichuri  di 
non  hauere  bene  alcuno  nel  altra  uita  ma  sollo  torment!  per 
li  pechati  loro  .  io  ui  dicho  che  elgi  era  uno  richo  epulone 
il  quale  non  atendeua  se  non  ha  chrapule  he  pero  ogni  giorno 
faceua  conuito  splendido  .  staua  alia  porta  sua  uno  pouero 

24a  per  nome  lazzaro  il  quale  hera  pieno  di  |  piage  he  desideraua  di 
hauere  quelli  minucioli  che  chasscauano  sotto  la  tauola  dello 
epulone  .  ma  niuno  ne  li  daua  anziche  ogniuno  il  scerniuano  . 
sollo  li  chani  li  haueuano  misserichordia  perche  lengeuano 
le  sui  piage  .  interuene  che  morsse  il  pouero  he  li  angioli  il 
portorno  nelle  bracie  di  abraham  padre  nosstro  .  morse  han- 
chora  il  richo  he  li  diauoli  il  portorno  nelle  bracie  di  sata  onde 
riceuendo  somo  tormento  leuo  li  ochij  .  he  di  lontano  uiste 
lazaro  nelle  bracie  di  abrahamo  .  chrido  il  richo  ho  padre 
abraham  abi  missericordia  di  me  he  manda  lazzaro  il  quale 
sulle  dite  sui  mi  porti  una  goza  di  aqua  .  per  refrigerare 
la  mia  lingua  che  he  tormentata  in  quessta  fiama  .  Risspose 
abraham  dicendo  filgiolo  racordati  che  tu  riceuessti  il  tuo 
bene  in  laltra  uitta  he  lazaro  il  suo  malle  pero  .  hora  tu 
starai  in  tormentto  he  lazaro  in  chonssollatione  .  chiamo  di 
nouo  il  richo  dieendo  ho  padre  abraham  in  chaxa  mia  ui  e  tre 
mei  fratelli  pero  manda  lazaro  ha  nontiarlli  quanto  patissco 
io  azioche  facino  penitenzza  he  non  uengino  quiui  .  Risspose 

241'  habraham  loro  |  hano  mosse  he  li  proffeti  ascoltino  loro  . 
Risspose  il  richo  no  padre  abraham  ma  se  uno  morto  risu- 
scitera  chrederano  .  Risspose  abraham  chi  non  chrede  ha 
mose  et  alii  proffeti  non  chredera  tampocho  alii  morti  se 
resuscitasero  c  .  guardate  adonque  se  sono  beati  li  poueri  disse 
iessu,  li  quali  hano  patienza  he  sollo  desiderano  il  neccessario 
odiando  la  charne  .  ho  miseri  cholloro  che  portano  altri  alia 


J   *LJLo^   jj'—  s->^.j  (3*f*  ylsj  jj,.5.;jf>    J 


DIVES  AND  LAZARUS  51 

XXIV  a.  Notable  example  how  one  ought  to  flee  from  banqueting 
and  feasting. 

Having  said  this,  Jesus  wept,  saying:  '  Woejojhpse  who  are 
servants  ^  to  their  flesh  b  for  they  are  sure  not  to  have  anygood  in 
the  other  life,  but  only  torments  for  their  sins.  I  tell  you  that 
there  was  a  rich  glutton  who  paid  no  heed  to  aught  but  gluttony, 
and  so  every  day  held  a  splendid  feast  \  There  stood  at  his  gate 
a  poor  man  by  name  Lazarus,  who  was  full  of  |  wounds,  and  was  24* 
fain  to  have  those  crumbs  that  fell  from  the  glutton's  table.  But 
no  one  gave  them  to  him  ;  nay,  all  mocked  him.  Only  the  dogs 
had  pity  on  him,  for  they  licked  his  wounds.  It  came  to  pass 
that  the  poor  man  died,  and  the  angels  carried_him  to  the  arms  of 
^I^ni_xijir_fother.  The  rich  man  also~die^Tan3"?Iie  devils 
carried  him  to  the  arms  of  Satan;  whereupon,  undergoing  the 
greatest  torment,  he  lifted  up  his  eyes  and  from  afar  saw  Lazarus 
in  the  arms  of  Abraham.  Then  cried  the  rich  man:  "0  father 
Abraham,  have  mercy  on  me,  and  send  Lazarus,  who  upon  his 
fingers  may  bring  me  a  drop  of  water  to  cool  my  tongue,  which  is 
tormented  in  this  flame." 

'  Abraham  answered :  "JSon,  rememberjhat  thou  receivedst  thy 
gpodjnjhe_o^erjife_and  Lazarus  his  evfl;  ^wherefore,  now  thou 
ataltjbe  in  torment,  and.  Lazarus  in  consolation?7 

'  The  rich  man  cried  out  again,  saying  :  «  0  father  Abraham,  in 
my  house  there  are  three  brethren  of  mine.  Therefore  send 
Lazarus  to  announce  to  them  how  much  I  am  suffering,  in  order 
that  they  may  repent  and  not  come  hither." 

'  Abraham  answered  :  ".They  |  have  Moses  and  the  prophets,  let  24*> 
them  hear  them." 

'  The  rich  man  answered :  '^Nay, ,  father  Abraham ;  but  if  one 
deadjshall  jtrise  they_win_believe." 

'Abraham  answered:  "Whoso  believeth  not  Moses  and  the 
prophets  will  not  believe  even  the  dead  if  they  should  arise  c." 

'See  then  whether  the  poor  are  blessed/  said  Jesus,  'who  have 
patience,  and  only  desire  that  which  is  necessary,  hating  the  flesh. 


*•  The  Chapter  of  the  rich  man  and  the  poor  man.  b  The  best  of 

histories  and  (?)  the  servant  of  the  body.  °  Abraham  said  :  '  Who 

ever  does  not  believe  the  book  of  Moses  and  the  book  of  the  other  prophets 
will  not  believe  him  who  raises  the  dead  of  mankind.'   Inde. 


1  See  Luke  xvi.  19-31. 

E  2 


52  THE  GOSPEL  OF  BARNABAS 

sepoltura  ha  dare  la  charne  per  cibo  di  uermi  he  non  impa- 
rano  la  uerita  .  anziche  quiui  stano  chome  inmortalj  .  pero  qui 
f  ano  grande  chase  comprano  grand!  rendite  he  uiuono  superba- 
mente  . 

XXV  a.  chome  si  deue  disprezare  la   charne  he  chome  si  deue 
uiuere  nel  monddo. 

Allora  disse  cholui  che  scriue  questo  .  ho  maestro  uere  sono 
le  tui  parolle  he  pero  abiamo  abandonato  il  tutto  per  seguirti  . 
dici  adonque  come  dobiamo  hodiare  la  charne  nosstra  perche 
ammazarsi  non  he  licito  he  uiuendo  ci  bissogna  darli  il  uito  . 
Risspose  iessu  la  tua  charne  chustodissila  chome  uno  chaualo 
he  sicuro  uiuerai  impero  che  ad  uno  chaualo  se  li  misura  il 
cibo  he  senza  misura  se  li  da  fatiche  .  se  li  pone  il  freno 
25a  azioche  chamini  al  tuo  mo|do  si  tiene  ligato  acioche  non  facia 
disspiacere  ha  ueruno  .  si  tiene  in  uil  locho  he  si  bate  quando 
non  he  obbediente  .  chosi  farai  adonque  tu  ho  barnaba  he 
uiuerai  sempre  con  DIG  .  he  non  ui  scandalizate  per  il  mio 
parllare  perche  lo  issteso  faceua  dauit  proffetta  come  lui 
conffessa  dicendo  .  io  son  chome  uno  chaualo  apresso  di  te 
he  son  sempre  con  te  .  hora  ditemi  chi  e  piu  pouero  cholui 
che  si  contenta  di  pocho  ouero  cholui  che  desidera  molto  . 

10  ui  dicho  in  uerita  che  se  il  mondo  hauessi  intelleto  sano 
amodo  ueruno   congregaria  chossa  ueruna   imparticolare  ma 

11  tutto  serebe  in  chomune  .  ma  in  quessto  si  chonosce  la 
sua  pazia  che  quanto  piu  congrega  tanto  piu  desidera  .  he 
quato  congrega  per  lo   altrui   charnale  riposso  chongrega  . 
pero  basteraui  una  sollo  uesste  .  getate  uia  la  borsa  .  sacho 
non  portate  ne  chaciameto  nelli  uosstri  piedi  he  non  pensate 
con  dire  che  chossa  sera  di  noi  .  habiate  pensiero  di  fare  la 
uollonta  di  DIG  et  elgi  prouedera  al  bissogno  uosstro  talmente 

25bche  non  ui  manchera  chossa  ue|runa  .  io  ui  dicho  in  uerita 
che  il  molto  congregare  in  quessta  uita  da  certo  testimonio 
di  non  hauer  da  riceuere  chossa  ueruna  nel  altra  b  .  perche 


Ja^ll] 

,l,,.«i  il  ju*U  Ijuk  LoUl  ^  T^SL.     **  ^  Jil  eJJ 


OF  CONTEMPT  OF  THE  FLESH  53 

O  wretched  they,  who  bear  others  to  the  burial,  to  give  their  flesh 
for  food  of  worms,  and  do  not  learn  the  truth.  So  far  from  it  that 
they  live  here  like  immortals,  for  they  build  great  houses  and 
purchase  great  revenues  and  live  in  pride.' 

XXV  a.  How  one  ought  to  despise  the  flesh,  and  how  one  ought  to 
live  in  the  world. 

Then  said  he  who  writeth :  '  0  master,  true  are  thy  words,  and 
therefore  have  we  forsaken  all  to  follow  thee  *.  Tell  us,  then,  how 
we  ought  to  hate  our  flesh ;  for  to  kill  oneself  is  not  lawful,  and 
•liying  we  needs  must  give  it  its  livelihood.' 

Jesus  answered  :  '  Keep  thy  flesh  like  a  horse,  and  thou  shalt 
live  securely.  For  unto  a  horse  food  is  given  by  measure,  and 
labour  without  measure,  and  the  bridle  is  put  on  him  that  he  may 
walk  at  thy  will,  |  he  is  tied  up  that  he  may  not  annoy  any  one,  he  25a 
is  kept  in  a  poor  place,  and  beaten  when  he  is  not  obedient :  so 
do  thou,  then,  0  Barnabas,  and  thou  shalt  live  always  with 
God. 

'  And  be  not  offended  at  my  words,  for  David  the  prophet  did 
the  same  thing,  as  he  confesseth,  saying :  "  I  am  as  an  horse 
before  thee :  and  am  alway  by  thee 2." 

'  Now  tell  me,  whether  is  poorer  he  who  is  content  with  little, 
or  he  who  desireth  much  ?  Verily  I  say  unto  you,  that  if  the 
world  had  but  ^a  sound  mind  no  one  would  amass  anything  for 
himself,  but  all  would  be  in  common.  But  in  this  is  known  its 
madness,  that  the  more  it  amasseth  the  more  it  desireth.  And  as 
much  as  it  amasseth,  for  the  fleshly  repose  of  others  doth  it  amass 
the  same.  ^Therefore  let  one  single  robe  suffice  for  you s,  cast  away 
your  purse,  carry  no  wallet,  no  sandals  on  your  feet ;  and  do  not 
think,  saying :  "  What  shall  happen  to  us  1 "  but  have  thought  to 
do  the  will  of  God,  and  he  will  provide  for  your  need,  insomuch 
that  nothing  shall  be  lacking  unto  you.  | 

'  Verily  I  say  unto  you,  that  the  amassing  much  in  this  life  25b 
giveth  sure  witness  of  not  having  anythinglib  receive  in  the  other  b. 


a  The  Chapter  of  the  control  (?)  of  self.  b  Verily  I  say  unto  you, 

whoever  has  amassed  much  riches  on  earth,  this  is  a  witness  that  there 
is  no  share  for  him  in  Paradise. 


1  Cp.  Mark  x.  28.  2  Pg.  Ixxiii.  22b,  23*  (cp.  Vulg.  iumentum). 

3  Cp.  Matt.  x.  9,  10. 


54  THE  GOSPEL  OF  BARNABAS 

cholui  che  ha  per  patria  sua  ierusalem  no  fabricha  chase  in 
samaria  per  essere  inimicitia  fra  queste  citta  intendete  uoi  . 
si  rissposero  li  discipolj  . 

XXVI  *.  chome  si  deue  ammare  DIO  lie  in  quessto  cap:  si  contiene 
la  mirabil  cotetio  di  abraha  co  il  padre. 

Allora  disse  iessu  .  elgie  uno  homo  in  uiagio  he  chaminando 
scuopre  uno  tesoro  intuno  champo  che  si  uende  per  cinque 
danari  .  subito  lomo  chonoscendo  quessto  uende  il  mantello 
per  comprare  quel  champo  elgi  chredibile  quessto  .  Rissposero 
li  discepoli  cholui  che  non  chredese  questo  he  pazzo  .  adonque 
disse  iessu  sarete  pazzi  uoi  se  non  darete  li  uostri  sensi  ha  DIO 
per  comprare  la  anima  uosstra  nella  qualle  ui  sta  il  tessoro  del 
ammore  per  che  lamore  he  uno  tessoro  inequiparabile  poscia 
che  .  chi  amma  DIO  suo  he  DIO  he  chi  a  DIO  ha  ogni  chossa  b  . 
Risspose  pietro  ho  maesstro  chome  si  deue  amare  DIO  con  uero 
ammore  dicillo  .  Risspose  iessu  io  ui  dicho  in  uerita  che  cholui 
26a  il  |  quale  non  odiera  il  padre  he  la  madre  con  la  propia  uitta  he 
filgioli  et  moglie  per  ammore  di  DIO  .  che  chostui  non  e  degno 
di  essere  ammato  da  DIO  c.  Risspose  pietro  ho  maesstro  elgi  e 
scrito  nella  legie  di  DIO  nel  libro  di  mosse  .  honora  il  padre  tuo 
azioche  tu  uiui  longamente  sopra  di  la  terra  he  de  piu  dice  . 
sia  malladeto  il  fiolo  che  non  hobedira  il  padre  he  madre  sua 
onde  DIO  comando  che  talle  fiolo  innobediente  .  fussi  ha  furore 
di  populo  lapidato  auanti  la  porta  de  la  citta  .  hora  chome  dici 
di  odiare  il  padre  he  la  madre  .  Risspose  iessu  ogni  mia  parolla 
he  uera  perche  non  he  mia  ma  he  di  DIO  che  mi  ha  mandate 
alia  chasa  de  issdraele  .  pero  ui  dicho  che  tutto  quello  che 
hauete  DIO  ue  lo  ha  donattod  he  pero  .  che  chossa  he  piu 
preciossa  il  dono  ouero  il  donatore  .  quando  il  padre  he  la 
madre  tua  cho  ogni  altra  chossa  ti  e  scandalo  nello  seruitio  di 
DIO  abbandonali  chome  innimicj  .  non  disse  DIO  ha  abraham 


J    ^    y&\    J    u 

6   4)1.  d   ^          4)| 


OF  LOVE  TO  GOD  55 

For  he  that  hath  Jerusalem  for  his  native  country  buildeth  not 
"TIousl?F4rr-Samaria,~for  that  there  is  enmity  between  these  cities. 
Understand  ye  1  ' 

'  Yea/  answered  the  disciples. 

XXVI  a.  How  one  ought  to  love  God.  And  in  this  chapter  is 
contained  the  wonderful  contention  of  Abraham  with  his  fath-er. 

Then  said  Jesus  :  '  There  was  a  man  on  a  journey  who,  as  he 
was  walking,  discovered  a  treasure  in  a  field  1  that  was  to  be  sold 
for  five  pieces  of  money.  Straightway  the  man,  when  he  knew 
this,  sold  his  cloak  to  buy  that  field.  Is  that  credible  1  ' 

The  disciples  answered  :  '  He  who  would  not  believe  this  is  mad.' 

Thereupon  Jesus  said  :  '  Ye  will  be  mad  if  ye  give  not  your 
senses  to  God  to  buy  your  soul,  wherein  resideth  the  treasure  of 
love  ;  for  love  is  a  treasure  incomparable.  For_he  that  loveth 
God  hjauiJiQjOprTns.  own  ;  and  whoso  hath  God  hath  everything  *>.' 

Peter  answered:  '  Ojnasterj^how  oughtone  to  love  God  with 
true  love  1  Tell  thou  us.' 

Jesus   replied:    •  Verily  I  say  unto  you  tluit   lie  who  |  shall    not  26'* 
hate  his  father  and  his  mother,  and  his  own  life,  and   children       [t 

•_-  -  -Tfr" 

wife  for  love  of  God  2,  that  such  an  one  is  not  worthy  to  be 


«... 

Peter  answered  :  '  0  master,  it  is  written  in  the  law  of  God  in 
the  book  of  Moses  :  "  Honour  thy  father,  that  thou  mayest  live  long 
upon  the  earth  s."  And  further  he  saith  :  "  Cursed  be  the  son  that 
obeyeth  not  his  father  and  his  mother  4  "  ;  wherefore  God  com 
manded  that  such  a  disobedient  son  should  be  by  the  wrath  of  the 
people  stoned  before  the  gate  of  the  city  5.  And,_nojK.h_QW  biddest  ^ 


Jesus  replied  :  '  Every  word  of  mine  is  true  6,  because  it  is  not 
mine,  but  God's,  who  hath  sent  me7  to  the  house  of  Israel. 
Therefore  I  say  unto  you  that  all  that  which  ye  possess  God  hath 
bestowed  it  upon  you  d  :  and  so,  whether  is  the  more  precious,  the 
gift  or  the  giver  1  When  thy  fatherand  thy  mother  with  every 
other  thing  is  a  stumbling-block  to  thee  in  the  service  of  God, 
abandon  them  as  enemies.  Did  not  God  say  to  Abraham:  "Go 

a  The  Chapter  of  Abraham  and  his  father—  fables  (name  of  Surah  xxviii). 
b  Who  loves  God  has  God,  and  whoever  has  God  has  everything.  Inde. 
c  God  loves.  d  God  sends,  bestows. 

1  Cp.  Matt.  xiii.  44.  a  Cp.  Luke  xiv.  26.  *  Exod.  xx.  12. 

4  Deut.  xxvii.  16.  5  See  Deut.  xxi.  18-21.  '  Cp.  note  on  9b  and 

reference  there.  T  Cp.  John  xiv.  24. 


56  THE  GOSPEL  OF  BARNABAS 

essci  di  chassa  di  tuo  padre  he  della  tua  parentella  .  he  uieni 
26b  ha  habitare  il  paesse  che  |  io  ti  daro  he  al  tuo  seme  .  he  per  che 
disse  questo  DIG  se  no  perche  il  padre  di  abrahamo  hera 
statuario  il  quale  fazeua  he  adoraua  li  dei  bugiari  .  onde 
innimicitia  hera  fra  loro  talmente  che  il  padre  uolsse  fare 
abbrugiare  il  filgiolo  .  Risspose  pietro  uere  sono  le  tui  parolle 
pero  ti  prego  dici  chome  scerniua  abraham  il  suo  padre  . 
Risspose  iessu  herra  abraham  di  hani  sete  quando  comincio  ha 
cerchare  DIG  pero  un  giorno  disse  ha  suo  padre  ho  padre  che 
chossa  ha  fato  lomo  .  Risspose  il  stolto  padre  lomo  perche 
io  ho  fato  te  he  mio  padre  affato  me  .  Risspose  abraham  ho 
padre  il  non  e  chosi  imperoche  ho  sentito  uno  uechio  ha 
piangendo  dire J  ho  DIG  mio  perche  no  mi  hai  dato  filgioli  . 
Risspose  il  padre  elgie  uero  fiolo  che  DIG  agiuta  lomo  ha  fare 

10  homo  ma  non  ui  mette  le  mani  pero  sollo  bisogna  .  che 
lomo  uadi  ha  pregare  il  suo  DIG  he  darli  agnelli  he  pechore  he 

11  suo  DIG  Io  agiutera  .  Risspose  abraham  quanti  dij  sono 
ho  padre  .  Risspose  il  uechio  sono  inffiniti  ho  filgiolo  .  Disse 
abraha  ho  padre  che  chossa  faro  io  se  io  seruiro  uno  DIG  he  j 

27a  uno  altro  mi  uora  malle  perche  non  il  seruiro  .  ad  dogni  modo 
uenira  fra  loro  disscordia  he  pero  si  fara  guera  fra  li  dij  .  ma 
si  per  sorte  il  dio  che  mi  uolle  malle  ammazera  il  mio  DIG  che 
faro  io  certo  he  che  lui  amazera  hanchora  me  .  Risspose  il 
uechio  ridendo  ho  fiolo  non  hauere  paura  perche  niuno  dio 
fa  guera  all  altro  dio  onde  nel  teinpio  grande  ui  sono  mille  dij  . 
con  il  dio  grande  bal  he  mi  trouo  uicino  ha  setanta  hani 
ne  giamai  ho  ueduto  che  uno  dio  dessi  uno  sciafo  all  altro  dio  . 
he  pure  tutti  non  seruono  ha  uno  dio  ma  chi  a  aduno  he  chi 
allo  altro  .  Risspose  abraham  adonque  loro  hano  paze  fra 
loro  .  disse  il  padre  la  hano  .  allora  abraham  disse  ho  padre 
chome  sono  li  dij  .  Risspose  il  uechio  ho  stolto  ogni  giorno 
io  fazio  uno  dio  il  quale  uendo  ad  altri  per  comprare  il  pane 

1  MS.  dixe. 


ABRAHAM  AND  HIS  FATHER  57 

forth  from  the  house  of  thy  father  and  of  thy  kindred  l,  and  come 
to  dwell  in  the  land  which  |  I  will  give  to  thee  and  to  thy  seed  "  ]  26b 
And  wherefore  did  God  say  this,  save  because  the  father  of 
Abraham  was  an  image-maker,  who  made  and  worshipped  false 
gods  1  Whence  there  was  enmity  between  them,  insomuch  that 
the  father  wished  to  burn  his  son.' 

Peter  answered  :  '  True  are  thy  words ;  wherefore  I  pray  thee 
tell  us  how  Abraham  mocked  his  father.' 

Jesus  replied 2 :  '  Abraham  was  seven  years  old  when  he  began  to 
seek  God.  So  one  day  he  said  to  his  father:  "Father,  what  made  man?" 

'  The  foolish  father  answered  :  "  Man ;  for  I  made  thee,  and  my 
father  made  me." 

'  Abraham  answered :  "  Father,  it  is  not  so ;  for  I  have  heard 
an  old  man  weeping  and  saying :  '  O  my  God,  wherefore  hast  thou 
not  given  me  children  ? ' ' 

'  His  father  replied  :  "  It  is  true,  my  son,  that  God  helpeth  man 
to  make  man,  but  he  putteth  not  his  hands  thereto;  it  is  only 
necessary  that  man  come  to  pray  to  his  God  and  to  give  him  lambs 
and  sheep,  and  his  God  will  help  him." 

'  Abraham  answered  :  "  How  many  gods  are  there,  father  1 " 

'The  old  man  replied :  "  They  are  infinite  in  number,  my  son." 

'  Then  said  Abraham  :  "  0  father,  what  shall  I  do  if  I  shall  serve 
one  god  and  |  another  shall  wish  me  evil  because  I  serve  him  not  ?  27a 
In  jiny  wise  there  will  come  discord  between  them,  and  so  war  will 
arise  among  the  gods.  But  if  perchance  the  god  that  willeth  me 
evil  shall  slay  my  own  god,  what  shall  I  do  1  It  is  certain  that  he 
will  slay  me  also." 

'  The  old  man,  laughing,  answered :  "  0  son,  have  no  fear,  for 
no  god  maketh  war  upon  another  god ;  nay,  in  the  great  temple 
there  are  a  thousand  gods  with  the  great  god  Baal ;  and  I  am  now 
nigh  seventy  years  old,  and  yet  never  have  I  seen  that  one  god  hath 
smitten  another  god.  And  assuredly  all  men  do  not  serve  one  god, 
but  one  man  one,  and  another  another." 

'  Abraham  answered :  "  So,  then,  they  have  peace  among 
themselves  1 " 

1  Said  his  father :  «  They  have." 

'  Then  said  Abraham :  "  O  father,  what  be  the  gods  like  ? " 

'  The  old  man  answered :  "  Fool,  every  day  I  make  a  god,  which 

1  Gen.  xii.  i.  "  With  the  story  which  follows  (a6b-3ob)  cp.  the  briefer 
accounts  in  the  Qoran  xxi  and  xxxvii,  where  Abraham  mocks  and 
destroys  all  the  idols  except  the  biggest,  is  seized,  and  saved  from  burning 
by  a  miracle.  See  Introd. 


58  THE  GOSPEL  OF  BARNABAS 

he  tu  non  sai  chome  siano  li  dij  .  he  ponto  allora  faceua 
uno  iddolo  quessto  disse  he  di  palma  quello  he  di  oliua  quel 
pichollo  he  di  auolio  guarda  chome  he  bello  .  nom  pare  che 
elgi  sia  uiuo  certo  che  sollo  li  mancha  il  fiato  .  Risspose 
abraham  ho  padre  addonque  sono  senza  fiato  li  dij  hora  chome 

27b  dano  il  fia  |  to  he  essendo  senza  uita  chome  dano  la  uita  .  certo 
padre  che  quessti  non  sono  DIO  .  se  adiro  il  uechio  ha  quesste 
parolle  dicendo  se  tu  fusi  in  etta  di  intellto  io  ti  romperia  la 
tessta  con  quessta  scare  ma  tacj  perche  non  hai  intelleto  . 
Bisspose  abraham  ho  padre  se  li  dij  hagiuta  affare  lomo 
chome  pol  essere  che  lomo  facia  li  dij  .  he  se  di  legno  si  fano  li 
dij  grande  pechato  he  abrugiare  il  legno  .  Ma  dimi  padre 
perche  auendo  tu  fato  tanti  dij  non  ti  hano  li  dei  agiutato 
affare  altretanti  filgioli  che  tu  saresti  il  piu  potente  del 
monddo  .  staua  il  uechio  fuori  di  sse  sentendo  chossi  parllare 
il  filgiol  il  quale  sogionse  .  ho  padre  il  mondo  per  alcuno 
tempo  elgi  stato  senza  homeni  .  si  Risspose  il  uechio  he 
perche  .  perche  disse  abraham  io  uoria  sapere  chi  a  fato 
il  primo  DIO  .  hora  ua  fuori  di  chassa  disse  il  uechio  he 
lassami  fare  pressto  quessto  dio  he  non  mi  dare  parolle  . 
perche  quando  tu  ai  fame  tu  uoi  pane  he  no  parole  disse 
abraham  .  uno  belo  dio  certo  che  il  talgiare  chome  uollete 
he  lui  non  si  difende  .  Allora  il  uechio  si  adiro  he  disse, 
tutto  il  mondo  dice  che  he  dio  he  tu  pazo  dici  che  no  . 
per  li  mei  dei  che  se  tu  fusi  homo  io  ti  occidiria  |  he  deto 

28a  quessto  dete  dei *  pugni  he  chalzi  ha  abraham  he  Io  scazio 
fuori  di  chasa  . 

XXVII a.  in  questo  chapitollo  si  uede  okiaro  quanta  sia  impropio 
il  ridere  alii  homeni  he  la  prudentia  di  abrd. 

Rideuano  li  discepoli  sopra  la  patia  del  uechio  he  stauano 
admirati  sopra  la  prudenza  di  abraham  .  li  quali  riprese  iesu 
dicendo  uoi  ui  sete  smentichato  le  parolle  del  proffeta  che 


1  MS.  apparently  du. 


59 

I  sell  to  others  to  buy  bread,  and  thou  knowest  not  what  the  gods 
are  like  !  "  And  then  at  that  moment  he  was  making  an  idol. 
"  This,"  said  he,  "is  of  palm  wood,  that  one  is  of  olive,  that  little 
one  is  of  ivory  :  see  how  fine  it  is  !  Does  it  not  seem  as  though  it 
were  alive  1  Assuredly,  it  lacks  but  breath  !  " 

'Abraham  answered:  "And  so,  father,  the  gods  are  without 
breath  ?     Then  how  do  they  give  breath  1  \  And  being  without  life,  27b 
how  give  they  life  ?     It  is_certain,  father,  that  these  are  not  God." 


'  The  old  man  was  wroth  at  these  words,  saying  :  "  If  thou 
^pf  age  to  understand,  I  would  break  thyjiead  with  this  axe  :  But 
hold  thy  peace,  because  thou  hast  not  understanding  !" 

'  Abraham  answered  :  "  Father,  if  the  gods  help  to  make  man, 
how  can  it  be  that  man  should  make  the  gods  ?  And  if  the  gods 
are  made  of  wood,  it  is  a  great  sin  to  burn  wood.  But  tell  me, 
father,  how  is  it  that,  when  thou  hast  made  so  many  gods,  the  gods 
have  not  helped  thee  to  make  so  many  other  children  that  thou 
shouldest  become  the  most  powerful  man  in  the  world  1  " 

'  The  father  was  beside  himself,  hearing  his  son  speak  so  ;  the 
son  went  on  :  "  Father,  was  the  world  for  some  time  without 
men  ?  " 

'  "  Yes,"  answered  the  old  man,  "  and  why  ?  " 

'  "  Because,"  said  Abraham,  "  I  should  like  to  know  who  made 
the  first  God." 

'  "  Now  go  out  of  my  house  !  "  said  the  old  man,  l:  and  leave  me 
to  make  this  god  quickly,  and  speak  no  words  to  me  ;  for,  when 
thou  art  hungry,  thou  desirest  bread  and  not  words." 

'  Said  Abraham  :  "  A  fine  god,  truly,  that  thou  cuttest  him  as 
thou  wilt,  and  he  defendeth  not  himself!  " 

'  Then  the  old  man  was  angry,  and  said  :  "  All  the  world  saith 
that  it  is  a  god,  and  thou,  mad  fellow,  sayest  that  it  is  not.     By 
my  gods,  if  thou  wert  a  man  I  could  kill  thee  !  "  |  And  having  said  28* 
this,  he  gave  blows  and  kicks  to  Abraham,  and  chased  him  from 
the  house.' 

XXVII  a.  In  this  chapter  is  clearly  seen  how  improper  is  laughter 
in  men  :  also  the  prudence  of  Abraham. 

The  disciples  laughed  over  the  madness  of  the  old  man,  and 
stood  amazed  at  the  prudence  of  Abraham.  But  Jesus  reproved 
them,  saying  :  '  Ye  have  forgotten  the  words  of  the  prophet, 

1  The  Chapter  of  the  madman. 


60  THE  GOSPEL  OF  BARNABAS 

dice  .  il   risso  pressente  he  uno  nontio  del  pianto  uenturo, 
he  de  piu  .  non  anderai  doue  se  ride  ma  siedi  done  se  piangie 
perche  questa  uita  passa  per  misserie  .  allora  disse  iessu  nel 
tempo  di  mose  per  il  ridere  he  burlare  altri  non  sapete  che 
Dio  conuerse  in   bruti  animalli  molti   homeni  di   eggito*  . 
guardate  ha  modo  ueruno  non  ridete  perche  piangereteb  . 
Rissposero  li  discepoli  noi  ridiamo  sopra  la  pazia  del  uechio  . 
Disse  allora  iessu  io  ui  dicho  in  uerita  che  ogni  simille  amma 
il  suo  simille  c  he  in  quello  si  compiazze  pero  .  se  uoi  non  f oste 
pazzi  non  ui    rideresste    di    pacia    Rissposero    loro    DIO    ci 
abia  misserichordia d ;  disse  iessu  chosi  sia  .  allora  disse  filipo 
28b  ho  maestro  cho|me  passo  la  chossa  che  il  padre  di  abraham 
uolse  fare  brugiare  il  suo  fiolo  .  Risspose  iessu  uno  giorno 
essendo  abraham  peruenuto  alia  heta  di  anni  dodecj  disse- 
li  il  padre  .  dimani  he  la  festiuita  di  tutti  li  dei  pero  andaremo 
al  gran  tempio  he  portaremo  pressente  allo  mio  dio  grande  bal  . 
he  tu  ti  ellegerai  uno  DIO  perche  tu  sei  in  hetta  di  hauere  uno 
DIO  .  Risspose  abraham  con  ingano  uollentieri  ho  padre  mio 
he  pero  per  tempo  la  matina  andorno  auuanti  di  ogni  uno 
al  tempio  .  Ma  abraham  portaua  sotto  la  tonicha  una  scure 
di    asscoxo  .  onde  hentrato   nel   tempio    nello   chreserre  la 
moltitudine  abraham  si  asscoxe  dietro  ad  uno  idolo  intuna 
parte  osscura  del  tempio  .  il  padre  suo  chredeua  nel  partirsi 
che  abraham  auanti  di  lui  fussi  andato  ha  chassa  pero  non 
stete  ha  ricercharlo  . 

XXVIII «. 

Partito  ogniuno  dal  tempio  li  sacerdoti  serorno  il  tempio 

he  si  partirno  .  allora  abraham  presse  la  scure  he  talgio  li  piedi 

ha  tutti  li  iddoli  saluo  al  dio  grande  bal  al  quale  pose  la  scure 

appresso  li  piedi .  nel  chascare  che  faceuano  le  statoe  per  essere 

29a  uechie  he  cho  |  poste  di  pezzi  andorno  im  pezzi  .  onde  uscendo 


ABRAHAM  DESTEOYETH  THE  IDOLS  61 

who  saith1:  "Present  laughter  is  a  herald  of  weeping  to  come," 
and  further,  "  Thou  shalt  not  go  where  is  laughter,  but  sit  where 
they^weep,  because  this  life  passeth  in  miseries'".  Then 
said  Jesus :  '  In  the  time  of  Moses,  know  ye  not  that  for  laughing 
and  mocking  at  others  God  turned  into  hideous  beasts  many  men 
of  Egypt  a  1  Beware  that  in  anywise  ye  laugh  not  at  any  one,  for 
ye  shall  surely  weep  [for  it]  V 

The  disciples  answered  :  '  We  laughed  over  the  madness  of  the 
old  man.' 

Then  said  Jesus :  '  Verily  I  say  unto  you,  every  like  loveth  his 
likec,  and  therein  findeth  pleasure.  Therefore,  if  ye  were  not  mad 
ye  would  not  laugh  at  madness.' 

They  answered  :  '  May_God  have  mercy  on  us  d.' 

Said  Jesus :  '  So  be  it.' 
•,. — — , 

Then  said  Philip:  '0  master,  how  |  came  it  to  pass  that  Abraham's  28b 
father  wished  to  burn  his  son  1 ' 

Jesus  answered :  '  One  day,  Abraham  having  come  to  the  age  of 
twelve  years,  his  father  said  to  him  :  "  To-morrow  is  the  festival 
of  all  the  gods ;  therefore  we  shall  go  to  the  great  temple  and  bear 
a  present  to  my  god,  great  Baal.  And  thou  shalt  choose  for  thyself 
a  god,  for  thou  art  of  age  to  have  a  god." 

'Abraham  answered  with  guile:  ""Willingly,  O  my  father." 
And  so  betimes  in  the  morning  they  went  before  every  one  else  to 
the  temple.  But  Abraham  bare  beneath  his  tunic  an  axe  hidden. 
Whereupon,  having  entered  into  the  temple,  as  the  crowd  increased 
Abraham  hid  himself  behind  an  idol  in  a  dark  part  of  the  temple. 
His  father,  when  he  departed,  believed  that  Abraham  had  gone 
home  before  him,  wherefore  he  did  not  stay  to  seek  him. 

XXVIII  e. 

'  When  every  one  had  departed  from  the  temple,  the  priests  closed 
the  temple  and  went  away.  Then  Abraham  took  the  axe  and  cut 
off  the  feet  of  all  the  idols,  except  the  great  god  Baal.  At  its  feet 
he  placed  the  axe,  amid  the  ruins  which  the  statues  made,  for  they, 
through  being  old  and  com  |  posed  of  pieces,  fell  in  pieces.  There-  29a 

a  There  was  a  party  in  the  time  of  Moses  who  ridiculed  people  and 
laughed  at  them  ;  God  changed  them  into  the  likeness  of  brute  beasts 
because  of  their  mockery.  Inde.  b  Do  not  laugh  ever,  else  you 

will  weep.  Inde.  c  Like  is  with  like.   Inde.          d  I  ask  God's  pardon. 

e  The  Chapter  of  the  idol. 


Cp.  Eccles.  vii.  a,  3  and  Ecclus.  xxx.  10. 


62  THE  GOSPEL  OF  BARNABAS 

habraham  del  tempio  fu  ueduto  da  alchuni  li  qualli  suspi- 
chorno  che  elgi  fusi  andato  ha  robare  qualche  chossa  nel 
tempio  .  pero  il  tratenetero  he  hariuati  al  tempio  quando 
uisstero  li  loro  dij  chosi  roti  chom  pianto  chridorno,  uenite 
presto  ho  homeni  .  he  ammaziamo  chostui  che  a  ammazato 
li  nosstri  dij  .  chocorse  hiui  quasi  dieci  millia  homeni  con 
li  sacerdoti  he  interogorno  abraham  della  chagione  che  lui 
haueua  disstruto  li  loro  dij  .  Risspose  abraham  uoi  sette  stolti 
adonque  uno  homo  ammazzera  DIG  elgie  stato  il  DIG  grande 
che  lia  ammazati  .  non  uedete  uoi  quella  scure  che  elgia 
presso  li  piedi  certo  he  che  lui  non  uolle  compagni  .  hariuo 
hiui  il  padre  di  abraham  il  quale  harecordandosi  di  quati 
disscorsi  haueua  fato  abraham  contra  li  loro  dij  .  he  cono- 
scendo  la  scure  con  la  qualle  abrahamo  haueua  spezzato  li 
iddoli  .  chrido  elgie  stato  questo  traditore  de  mio  fiolo  che  a 
ucisso  li  nostri  dij  perche  quessta  scure  he  mia  he  rinontio 


28b  alloro  quanto  hera  passato  fra  lui  he  il  suo  fiolo  .  congregor 


no 


adonque  li  homeni  grande  quantita  di  legne  .  he  ligato  le 
mani  he  piedi  ha  abraham  il  posero  sopra  le  legne  he  sotto 
ui  posero  il  fuocho  .  Echo  che  DIG  per  langelo  suo  comando 
al  fuocho  che  non  habrugiasi  abraham  seruo  suo  .  si  accexe 
con  grande  furore  il  fuocho  he  arsse  quasi  dui  millia  homeni 
di  quelli  che  haueuano  condanato  abraham  alia  morte .  abraham 
ueramente  si  trouo  libero  portato  dello  angiolo  di  DIG  apresso 
la  chasa  di  suo  padre  .  senza  uedere  chi  lo  portase  he  chosi 
scapo  abra  la  morte 

XXIX  ». 

Allora  disse  fillipo  grande  he  la  missericordia  di  DIG  sopra 
chi  lo  hamma  .  dici  ho  maestro  chome  elgi  peruene  alia 
cognitione  di  DIG  abraham  .  Rissposse  iessu  hariuato  apresso 
alia  chasa  di  suo  padre  habraham  temete  di  andare  in  chaxa 
pero  si  disscosto  alquanto  da  chassa  he  sento  sotto  una  palma . 
doue  chosi  stando  fra  se  diceua  el  bissogna  che  ui  sia  DIG  che 
habia  uita  he  forze  piu  dello  homo  posscia  che  elgi  fa  lomo  . 


ABRAHAM  DESTEOYETH  THE  IDOLS  63 

upon,  Abraham,  going  forth  from  the  temple,  was  seen  by  certain 
men,  who  suspected  him  of  having  gone  to  thieve  something  from 
the  temple.  So  they  laid  hold  on  him,  and  having  arrived  at  the 
temple,  when  they  saw  their  gods  so  broken  in  pieces,  they  cried 
out  with  lamentation  :  "  Come  quickly,  O  men,  and  let  us  slay  him 
who  hath  slain  our  gods ! "  There  ran  together  there  about  ten 
thousand  men,  with  the  priests,  and  questioned  Abraham  of  the 
reason  why  he  had  destroyed  their  gods. 

'  Abraham  answered  :  "  Ye  are  foolish  !  Shall  then  a  man  slay 
God  1  It  is  the  great_Gj)d_tha^Jiathslain  them.  See  you  not  that 
axe  whiclr  he  hatE^near"  his  feeU  CeFtainTt  is  that  he  desireth 
no  fellows.'' 

'  Then  arrived  there  the  father  of  Abraham,  who,  mindful  of  the 
many  discourses  of  Abraham  against  their  gods,  and  recognizing 
the  axe  wherewith  Abraham  had  broken  in  pieces  the  idols,  cried 
out:  "  It  hath  been  this  traitor  of  a  son  of  mine,  who  hath  slain 
our  gods !  for  this  axe  is  mine."  And  he  recounted  to  them  all 
that  had  passed  between  him  and  his  son.  | 

'  Accordingly  the  men  collected  a  great  quantity  of  wood,  and  29b 
having  bound  Abraham's  hands  and  feet  put  him  upon  the  wood, 
and  put  fire  underneath. 

'  Lo !  God,  through  his  angel,  commanded  the  fire  that  it  should 
not  burn  Abraham  his  servant.  The  fire  blazed  up  with  great 
fury,  and  burned  about  two  thousand  men  of  those  who  had 
condemned  Abraham  to  death.  Abraham  verily  found  himself  free, 
being  carried  by  the  angel  of  God  near  to  the  house  of  his 
father,  without  seeing  who  carried  him;  and  thus  Abraham 
escaped  death.' 

XXIX  a. 

Then  said  Philip :  '  Great  is  the  mercy  of  God  upon  whoso 
loveth  him.  Tell  us,  0  master,  how  Abraham  came  to  the  know 
ledge  of  God.' 

Jesus  answered  :  '  Having  arrived  nigh  unto  the  house  of  his 
father,  Abraham  feared  to  go  into  the  house ;  so  he  removed  some 
distance  from  the  house  and  sat  under  a  palm  tree,  where  thus 
abiding  by  himself  he  said  :  "  It  needs  must  be  that  there  is  a  God 
who  hath  life  and  power  more  than  man,  since  he  maketh  man, 


The  Chapter  of  Abraham. 


64  THE  GOSPEL  OF  BARNABAS 

30a  he  lomo  senza  DIG  nom  polle  fare  lomo  |  onde  rissguardando 
le  stelle  la  lima  lie  il  solle  penso  che  loro  fusero  dio  .  ma 
considerate  la  uollubillita  loro  con  li  suoi  moti  disse  el  bisogna 
che  DIO  no  si  moua  he  che  neuoli  non  il  scurissca  .  altrimeti 
li  homeni  se  hanichilarebono  onde  stando  chossi  sosspeso  . 
senti  chiamarsi  per  nome  abraham  pero  riuolgendosi  he  non 
uedendo  ha  parte  ueruna  niuno  disse  .  ho  pure  sentito  chia- 
marmi  per  nome  abrahamo  onde  dui  altre  fiate  similmente 
senti  chiamarsi  per  nome  abraham  .  Bissposse  lui  chi  mi 
chiama  .  Allora  senti  dire,  io  son  langello  di  DIO  gabrielo 
pero  si  riempite  di  timore  abraham  il  quale  confforto  langello 
dicendo  .  non  temere  abraham  perche  tu  sei  amicho  di  DIO 
onde  quando  spezzasti  li  dij  deli  homeni  fusti  elleto  dal  DIO 
delli  angioli  he  proffeti  .  talmente  che  sei  scrito  nello  libro 
della  uita  .  allora  disse  abraham  che  chossa  fare  debo  per 
seruire  lo  DIO  di  angioli  he  santti  proffeti  .  Risspose  langello 
ua  in  quel  fonte  he  lauati  perche  DIO  uole  parllare  techo  . 
Risspose  abraham  hor  chome  lauarmi  debo;  allora  langelo 
seli  appresento  chome  uno  bello  giouine  he  si  lauo  nel  fonte  | 

30  dicendo  fa  chossi  hanchora  te  ho  abraham  .  lauatossi  abraham 
disse  langiolo  ua  sopra  quel  monte  perche  DIO  te  uolle  parllare 
hiuui  .  asscexe  come  disse  langello  ha  abraham  sul  monte 
he  sentato  sopra  le  sui  ganbe  diceua  fra  se  .  quando  mi 
parllera  lo  DIO  di  angioli  senti  chiamarsi  chon  uoce  suaui 
abraha  il  qualle  risspose  abraham  chi  mi  chiama  .  Risspose 
la  uoce  io  son  il  tuo  DIO  a  ho  abraham  .  Rempiuto  di  spauento 
abraham  chassco  la  facia  sua  in  terra  dicendo  chome  ti 
asscoltera  il  seruo  tuo  che  he  poluere  he  cenere  .  allora  disse 
DIO  non  temere  ma  leuati  perche  ti  ho  elleto  per  mio  seruo  he 
uolgio  benedirti  he  farti  chressere  in  molta  gente  .  pero 


GOD  REVEALED  TO  ABRAHAM        65 

and  man  without  God  could  not  make  man."  |  Thereupon,  looking  30 
round  upon  the  stars,  the  moon,  and  the  sun,  he  thought  that  they 
had  been  God.  But  after  considering  their  variableness  with  their 
movements,  he  said :  "  It  needs  must  be  that  God  move  not,  and 
that  clouds  hide  him  not;  otherwise  men  would  be  brought  to 
naught."  Whereupon,  remaining  thus  in  suspense,  he  heard  him 
self  called  by  name,  "Abraham!"  And  so,  turning  round  and 
not  seeing  anyone  on  any  side,  he  said:  "I  have  surely  heard 
myself  called  by  name,  '  Abraham/  "  Thereupon,  two  other  times 
in  like  manner,  he  heard  himself  called  by  name,  "  Abraham  !  " 
'  He  answered  :  "  Who  calleth  me  ?  " 

'  Then  he  heard  it  said  :  "  I  am  the  angel  of  God,  Gabriel." 
'  Therefore  was  Abraham  filled  with  fear ;  but  the  angel  com 
forted  him,  saying:  "Fear  not,  Abraham,  for  that  thou  art  friend 
of  God ;  wherefore,  when  thou  didst  break  in  pieces  the  gods  of 
men,  thou  wert  chosen  of  the  God  of  the  angels  and  prophets  ; 
insomuch  that  thou  art  written  in  the  book  of  life  \" 

'  Then  said  Abraham :  "  What  ought  I  to  do,  to  serve  the  God 
of  the  angels  and  holy  prophets  1  " 

'The  angel  answered:  "Go  to  that  fount  and  wash  thee,  for 
God  willeth  to  speak  with  thee." 

'  Abraham  answered  :   "  Now,  how  ought  I  to  wash  me  ?  " 
'Then  the  angel  presented   himself  unto  him    as  a  beautiful 
youth_,_and  washed  himself  in  the  fount,  |  saying  :  "  Do  thou  in  turn 
likewise Jojhyseif,  O  Abraham."     When  Abraham  had  washed 
himself,!he  angel  said  :  "  Gojup  that_mountain,  for  God  willeth  to 
^sjpeak-to  thee  there." 

'  He  ascended  the  mountain  as  the  angel  said  to  Abraham,  and 
having  sat  down  upon  his  knees  he  said  to  himself :  "  When  will 
the  God  of  the  angels  speak  to  me  ?  " 

'  He  heard  himself  called  with  a  gentle  voice  :   "  Abraham  !  " 
'  Abraham  answered  him  :  "  Who  calleth  me  ?  " 
'  The  voice  answered  :   "  I  am  thy  God  »,  0  Abraham." 
'^Abraham,  filled  with  fear,  bent  his  face  to  earth,  saying:  "How 
shall  thy  servant  hearken_uuto_thee,  who  is  dust  and  ashes  2  !  " 

'  Then  said  God  :  "  Fear  not,  but  rise  up,  for  1  have  chosen  thee 
for  my  servant,  and  I  will  to  bless  thee  and  make  thee  increase 
into  a  great  people.  Therefore  go  thou  forth  from  the  house  of 

tt  God  is  one. 

1  Phil.  iv.  3  (Cp.  1 8V  *  Cp   Gcn_  xyiii    21 

EAGG  J? 


66  THE  GOSPEL  OF  BAKNABAS 

usscisi  di  chassa  di  tuo  padre  he  della  tua  parentella  he  uieni 
ha  habitare  il  paesse  chio  ti  daro  he  al  tuo  seme  .  Risspose 
abraham  il  tutto  faro  sign  ore  ma  chustodissimi  che  niuno 
altro  dio  mi  facia  malle  .  Allora  parllo  DIG  dicendo  io  son  DIG 
sollo  he  non  uie  altro  DIG  che  mea  .  io  perchuoto  he  sano 
ammazzo  he  dono  la  uitta,  conducho  allo  imferno  he  chauo 
fuori  he  niuno  polle  liberarsi  dalle  mie  mani  .  allora  DIG 
li  dete  il  pato  della  circoncissione  he  chossi  chonobe  DIG  il  padre 
31a  nosstro  abraha  |  he  deto  quessto  iessu  leuo  le  mani  dicendo  . 
ha  te  sia  honore  he  gloria  ho  DIG  nosstro  chosi  sia  . 

XXX  b 

Ando  iessu  in  ierossolima  apresso  la  senofegia  festa  della 
nosstra  gente  .  il  che  hauendo  chonosciuto  li  scribi  he  sacerdoti 
si  consilgiorno  di  prenderlo  nel  parllare  .  onde  si  hachosto  ha 
lui  uno  dotore  dicendo  maestro  che  chossa  debo  fare  per  hauere 
la  uitta  etterna  .  Risspose  iessu  nella  leggie  chome  he  scrito  . 
Risspose  il  tentatore  dicendo  amma  il  signore  DIG  tuo c  he  il 
prossimo  tuo  .  il  tuo  DIG  ammerai  sopra  ogni  chossa  con  tutto 
il  chore  he  anima  tua  he  il  prossimo  chome  te  stesso  . 
Risspose  iessu,  tu  hai  bene  risposto  pero  ua  he  tu  fa  chosi  ti 
dicho  he  auerai  la  uita  etterna  .  Disse  lui  he  qualle  he  il 
prossimo  mio  .  Risspose  iessu  leuando  li  ochij  uno  homo 
discendeua  di  ierusalem  per  andare  in  hericho  cita  riedifichata 
in  malladitione  .  chostui  per  strada  fu  preso  da  ladri  ferito  he 
spolgiato  onde  lassandolo  mezzo  morto  si  partirno  .  auene  che 
uno  sacerdote  passo  per  quello  locho  onde  ueduto  il  ferito 
passo  uia  senza  sallutarlo  .  similmente  passo  uno  leuita  senza 
dire  parolla  .  aduene  che  passo  uno  samaritano  il  qual  uisto 
31b  il  ferito  si  chomosse  ha  pieta  .  onde  disscexe  del  suo  chauallo 
he  preso  il  ferito  li  lauo  le  ferite  con  il  uino  he  con  onguento 
le  onse  alligandoli  le  ferite  .  he  confortandolo  il  posse  sopra 
il  suo  chaualo  onde  arriuato  la  sera  allo  albergo  Io  dete  in 


)  Jo.1  131 
b  UL-J^I|  JUI  i-.  c     lkL,  4)1. 


67 

thy  father  and  of  thy  kindred,  and  come  to  dwell  in  the  land  which 
I  will  give  to  thee  and  to  thy  seed  V 

'  Abraham  answered  :  "  All  will  I  do,  Lord  ;  but  guard  me  that 
none  other  god  may  do  me  hurt." 

'  Then  spake  God,  saying :  "  I  am  God  alone,  and  there  is  none 
other  God  but  mea.  I  strike  down,  and  make  whole ;  I  slay,  and  give 
life  ^  I  lead  down  to  hell,  and  I  bring  out  thereof,  and  none  is  able 
to  deliver  himself  out  of  my  hands  2."  Then  God  gave  him  the 
covenant  of  circumcision  ;  and  so  our  father  Abraham  knew  God.'  | 

And  having  said  this,  Jesus  lifted  up  his  hands,  saying  :   '  To  31a 
thee  be  honour  and  glory,  O  God.     So  be  it ! ' 

XXX  b 

Jesus  went  to  Jerusalem,  near  unto  the  Senofegia  (=  Taber 
nacles),  a  feast  of  our  nation.     The  scribes  and  Pharisees  havino- 
_ perceived  this^ took  counsel  to^atchlhim  in  his  talk3. 

Whereupon,  there  came  to  him  a  doctor,  saying4:  'Master, 
what  must  I  do  to  have  eternal  life  1 ' 

Jesus  answered  :  '  How  is  it  written  in  the  law  1 ' 

The  tempter  answered,  saying  :  '  Love  the  Lord  thy  God  c,  and 
thy  neighbour.  Thou  shalt  love  thy  God  above  all  things,  with  all 
thy  heart  and  thy  mind,  and  thy  neighbour  as  thyself.' 

Jesus  answered  :  (  Thou  hast  answered  well :  therefore  go  and 
do  thou  so,  I  say,  and  thou  shalt  have  eternal  life.' 

He  said  unto  him  :   '  And  who  is  my  neighbour  ? ' 

Jesus  answered,  lifting  up  his  eyes  :  '  A  man  was  going  down 
from  Jerusalem  to  go  unto  Jericho,^^|y_rebjiiltj.nder_a  curse6. 
This  man  on  the  road  was  seized  by  robbers,  wounded  and  stripped  ; 
whereupon  they  departed,  leaving  him  half  dead.  It  chanced  that 
a  priest  passed  by  that  place,  and  he,  seeing  the  wounded  man, 
passed  on  without  greeting  him.  In  like  manner  passed  a  Levite, 
without  saying  a  word.  It  chanced  that  there  pasted  [also]  a 
Samaritan,  who,  |  seeing  the  wounded  man,  was  moved  to  compassion,  3lb 
and  alighted  from  his  horse,  and  took  the  wounded  man  and  washed 
his  wounds  with  wine,  and  anointed  them  with  ointment,  and 
binding  up  his  wounds  for  him  and  comforting  him,  he  set  him 
upon  his  own  horse.  Whereupon,  having  arrived  in  the  evening 

a  Said  God  to  Abraham  :  '  I  am  one,  and  there  is  no  God  else.'  Inde. 
b  The  Chapter  of  the  love  of  mankind.  c  God  is  sovereign. 


1  Gen.  xii.  i,  2.  2  Cp.  Deut.  xxxii.  39  and  Tobit  xiii.  2.  s  Matt, 

xxii.  15.       *  See  Luke  x.  25-37.      5  See  Josh.  vi.  26  and  i  Kings  xvi.  34. 

F  2 


68  THE  GOSPEL  OF  BARNABAS 

chusstodia  allo  hosspite  he  leuato  la  matina  disse  .  habi  chura 
di  chostui  perche  io  ti  pagero  il  tutto  he  donate  quatro  danari 
di  horo  all  inffermo  .  per  lossto  disse  sta  di  bono  animo  che 
pressto  ritornaro  he  conduroti  in  chasa  mia  .  dimi  disse  iessu 
quale  di  chosstoro  fu  il  prossimo  .  Risspose  il  dotore  cholui 
che  fece  miserichordia,  allora  disse  iessu  .  tu  iusstamente 
risspondesti  pero  ua  he  fa  tu  il  simille  .  confuso  il  dotore 
si  parti  . 

XXXI ». 

Auicinosi  ha  iessu  li  sacerdoti  he  dissero  .  ho  maestro  elgi 
licito  dare  il  censo  ha  cessare  .  Riuoltosi  iessu  ha  iuda  he  disse- 
li  hai  tu  pecunia  he  tollto  uno  danaro  in  mano  si  uolse  iessu 
alii  sacerdoti  he  li  disse  .  quessto  danaro  ha  una  inmagine 
ditemi  de  chie  quessta  imagine  .  Rissposero  loro  di  cessare  . 
pero  date  disse  iessu  quello  che  he  di  cesare  ha  cessare  he 
quello  che  he  di  DIG  datelo  ha  DIG  .  allora  confusi  si  partirno  | 
32a  et  echo  apresarsi  uno  centurione  dicendo  .  signore  il  mio 
filgiolo  he  inffermo  habi  missericordia  alia  mia  uechiezza  .  Riss 
pose  iessu  il  signore  DIG  b  de  issdraelle  ti  habia  misserichordia  . 
partisi  lomo  he  iessu  disse  asspatami  che  io  uero  ha  chasa  tua 
affare  oratione  sopra  il  tuo  filgiollo  .  Rissposse  il  centurione  ho 
signore  io  no  son  degno  che  tu  proffeta  di  DIG  uengi  alia  chasa 
mia  basstami  la  tua  parolla  che  dicessti  per  sallute  del  mio 
fiolo  .  perche  il  tuo  DIG  tia  constituito  signore  sopra  ogni 
infermita  sicome  langelo  suo  dormendo  mi  disse  .  Allora 
iessu  presse  admiratione  grandde  he  uoltato  alia  turba  disse  . 
guardate  quessto  allieno  che  elgia  piu  fede  di  quanti  habia 
trouato  in  issdraele  .  he  uoltatosi  al  centurione  disse  uatene  in 
paze  perche  DIG  c  per  la  fede  grande  che  tia  dato  elgia  concesso 
la  sanita  al  tuo  filgiolo  .  andosi  il  centurione  he  per  strada 
incontro  li  suoi  serui  li  quali  li  anontiorno  chome  il  suo  fiollo 
hera  sannato  .  Risspose  lomo  ha  che  hora  li  cesso  la  febre; 


THE  TRIBUTE-MONEY  G9 

at  the  inn,  he  gave  him  into  the  charge  of  the  host.  And  when 
he  had  risen  on  the  morrow,  he  said :  '•  Take  care  of  this  man, 
and  I  will  pay  thee  all."  And  having  presented  four  gold  pieces 
to  the  sick  man  for  the  host,  he  said  :  "  Be  of  good  cheer,  for  I  will 
speedily  return  and  conduct  thee  to  my  own  home."  ' 

'  Tell  me,'  said  Jesus,  '  which  of  these  was  the  neighbour  1 ' 

The  doctor  answered  :   '  He  who  showed  mercy.' 

Then  said  Jesus:  ' j?hou  hast  answered  rightly;  therefore  go 
and  do  thou  likewise.' 

The  doctor  departed  in  confusion. 


Then  drew  near  unto  Jesus  l  the  priests,  and  said  :  '  Master,  is 
it  lawful  to  give  tribute  to  Caesar  1 '  Jesus  turned  round  to  Judas, 
and  said  :  '  Hast  thou  any  money  1 '  And  taking  a  penny  in  his 
hand,  Jesus  turned  himself  to  the  priests,  and  said  to  them :  '  This 
penny  hath  an  image  :  tell  me,  whose  image  is  it  1 ' 

They  answered  :   '  Caesar's.' 

'  Give  therefore,'  said  Jesus,  '  that  which  is  Caesar's  to  Caesar, 
and  that  which  is  God's  give  it  to  God.' 

Then  they  departed  in  confusion.  | 

And  behold  there  drew  nigh  a  centurion  2,  saying  :   '  Lord  3,  my  32a 
son  is  sick  ;  have  mercy  on  my  old  age  ! ' 

Jesus  answered  :  '  The_Lord_G_od  b  of  Israel  have  mercy _on .thee  ! ' 

The  man  was  departing ;  and  Jesus  said :  '  Wait  for  me,  for 
I  will  come  to  thine  house,  to  make  prayer  over  thy  son. 

The  centurion  answered :  '  Lord  3,  I  am  not  worthy  that  thou, 
a  prophet  of  God,  shouldest  come  unto  my  house,  sufficient  unto  me 
is  the  word  that  thou  hast  spoken  for  the  healing  of  my  son  ;  for 
thy  God  hath  made  thee  lord  over  every  sickness,  even  as  his 
angel  said  unto  me  in  my  sleep.' 

Then  Jesus  marvelled  greatly,  and  turning  to  the  crowd,  lie 
said:  '^B£hixkLj]iis_si£aj£er^^  faith  than  all  that 

I  have  round  in  Israel.'  And  turning  to  the  centurion,  he  said : 
'  Go  m  peace, "Because  God°,  for  the  great  faith  that  he  hath  given 
thee,  hath  granted  health  to  thy  son.' 

The  centurion  went  his  way 4,  and  on  the  road  he  met  his 
servants,  who  announced  to  him  how  his  son  was  healed. 


The  Chapter  of  healing.  b  God  is  sovereign.  °  God  gives. 


1  See  Matt.  xxii.  15-22  and  parallels.  2  See  Matt.  viii.  5-13  and 

parallels.  3  Or  '  Sir.'  *  See  John  iv.  51-3. 


70  THE  GOSPEL  OF  BARNABAS 

dissero  loro  hieri  allora  di  sessta  li  passo  il  challore  .  conobe 
lomo  che  quando  iessu  disse  il  signore  DIO  a  de  issdraelle  ti 
32b  habia  missericliordia  |  il  fiol  suo  riceuete  la  sanitta  .  onde 
chredete  lomo  ha  DIO  nosstro  he  hentrato  nella  sua  chasa 
spezzo  tutti  li  suoi  dij  dicendo  .  elgie  sollo  il  DIO  de  issdraelle 
il  uero  he  uiuo  DIO  b  pero  disse  elgi  niuno  manggi  il  mio  pane 
chi  non  addora  il  DIO  de  issdraelle  . 

XXXII  c. 

Inuito  ha  dissnare  iessu  uno  perito  della  leggie  per  tentarlo  . 
andoui  iessu  con  li  suoi  discepoli  he  molti  scribi  per  tentarlo  lo 
asspetauano  ha  chassa  .  onde  si  posero  ha  tauola  li  disscepoli 
senzza  lauarsi  le  mani  .  chiamorno  iessu  li  scribi  dicendo 
perche  li  tuoi  dissepoli  non  osseruano  le  traditioni  di  nosstri 
uechij  non  si  lauando  le  mani  auanti  che  mangino  il  pane  . 
Kisspose  iessu  he  io  ui  dimando  per  che  chagione  hauete  scan- 
ccellato  il  precceto  di  DIO  per  hoseruare  le  traditioni  uosstre  d  uoi 
dite  alii  filgioli  di  padri  poueri  offerissi  he  fa  uoto  al  tempio  li 
quali  fano  uoto  di  quel  pocho  che  doueriano  sostentare  li  loro 
padri .  he  quando  li  loro  padri  uolgiono  tuore  il  danaro  chridano 
33a  li  filgioli  elgie  consachrato  ha  |  DIO  quello  danaro  .  onde  li  padri 
patisscono  ho  falsi  scribi  hipochriti  quel  danaro  lo  spende  DIO 
non  certo  perche  .  DIO  non  mangia  e  chome  dice  per  il  seruo 
dauit  proffeta  .  adonque  mangero  charne  di  tori  he  beuero  il 
sangue  di  chasstradi  .  Rendimi  il  sachrificio  de  le  laudi  he 
offerissimi  li  tuoi  uoti  perche  .  se  io  hauessi  fame  non  ti 
dimandero  niente  essendo  che  ogni  chossa  he  nelle  mie  mani 
he  la  abondantia  del  paradisso  he  con  me  .  hipochriti  uoi  fate 
quessto  per  empire  la  uosstra  borsa  he  pero  decimate  la  ruta 
he  la  menta  .  ho  miseri  perche  ad  altri  dimosstrate  chiarissima 


4il\    ,%     l>»«     A*N     L^W     [,<—>.  1     ,->>.    Jl. 

**  J^ 


SUPPER  IN  THE  LAWYER'S  HOUSE  71 

The  man  answered  :   '  At  what  hour  did  the  fever  leave  him  ? ' 
They  said  :  '  Yesterday,   at  the  sixth  hour,  the  heat  departed 
from  him.' 

The  man  knew  that  when  Jesus  said  :  '  The  Lord  God  a  of  Israel 
have  mercy  on  thee/  |  his  son  received  his  health.  "Whereupon  the  32b 
man  believed  in  our  God,  and  having  entered  into  his  house,  he 
brake  in  pieces  all  his  own  gods,  saying :  '  There  is  only  the  God 
of  Israel,  the  true  and  Hving^God b.'  Therefore  said  he :  '  None 
"shall  eaF of  my  bread  that  worshippeth  not  the  God  of  Israel.' 

XXXII  c. 

One  skilled  in  the  law  invited  Jesus  to  supper1,  in  order  to 
tempt  him.  Jesus  came  thither  with  his  disciples,  and  many 
scribes,  to  tempt  him,  waited  for  him  in  the  house.  Whereupon, 
the  disciples  sat  down  to  table  without  washing  their  minds.  The 
scrihe~s~called  Jesus,  saying :  '  Wherefore  do  not  thy  disciples 
observe  the  traditions  of  our  elders,  in  not  washing  their  hands 
before  they  eat  bread  1 ' 

Jesus  answered  :  '  And  I  ask  you,  for  what  cause  have  ye  annulled 
the  precept  of  God  to  observe  your  traditions  d  1  Ye  say  to  the  sons 
of  poor  fathers :  "  Offer  and  make  vows  unto  the  temple."  And 
they  make  vows  of  that  little  wherewith  they  ought  to  support 
their  fathers.  And  when  their  fathers  wish  to  take  money,  the 
sons  cry  out :  "  This  money  is  consecrated  to  |  God  " ;  whereby  the  33a 
fathers  suffer.  O  false  scribes,  hypocrites,  doth  God  use  this 
money  1  Assuredly  not,  for  God  eateth  not e,  as  he  saith  by  his 
servant  David  the  prophet 2 :  "  Shall  I  then  eat  the  flesh  of  bulls 
and  drink  the  blood  of  sheep  1  Render  unto  me  the  sacrifice  of 
praise,  and  offer  unto  me  thy  vows  ;  for  if  I  should  be  hungry 
I  will  not  ask  aught  of  thee,  seeing  that  all  things  are  in  my  hands, 
and  the  abundance  of  paradise  is  with  me."  Hypocrites !  ye  do 
this  to  fill  your  purse,  and  therefore  ye  tithe  rue  and  mint.  Oh 
miserable  ones  !  for  unto  others  ye  show  the  most  clear  way,  by 
which  ye  will  not  go 3. 

a  God  is  sovereign.  b  The  God  of  the  children  of  Israel  is  one, 

and  true,  living  God.  Inde.  c  The  Chapter  of  innovation.  d  Said 

Jesus  to  the  doctors  (of  the  law)  of  the  children  of  Israel :  '  Why  alter  ye 
the  commandments  of  God,  and  follow  innovations  that  ye  invent  of  your 
selves  ?  '  Inde.  e  God  eats  not. 


1  See  Matt.  xv.  2-6  and  cp.  Luke  xi.  37-46  ;  xiv.  1.  2  Ps.  1.  13, 

14,  n,  12.  3  Reading  uncertain  :  perhaps  render  'Which  ye  yourselves 

wiU  not  see.' 


72  THE  GOSPEL  OF  BARNABAS 

la  uia  per  laqual  non  uollete  uedere  1.  uoi  scribi  he  dotori 
ponete  sopra  laltrui  spalle  pesi  de  intollerabil  pesso  ma  uoi 
pero  chon  uno  deto  non  uollete  mouerlo  .  io  ui  dicho  in  uerita 
che  ogni  malle  he  hentrato  nel  monddo  sotto  pretessto  di 
uechij  .  ditemi  la  iddolatria  chi  la  fece  hentrare  nel  monddo 
se  non  la  usanza  di  uechij  imperoche  .  elgi  fu  uno  Re  il  quale 
esstremamente  ammaua  il  padre  suo  il  quale  haueua  nome 
bal .  onde  essendoli  morto  il  padre  il  fiolo  per  sua  conssolatione 
fece  far  una  inmagine  simille  al  padre  he  la  posse  nella  piazza 
331*  della  citta  .  he  fece  uno  dechreto  che  ogniuno  il  J  quale  si 
auicinassi  ha  quella  statoa  per  spazio  di  quindeci  cubiti  fusi 
saluo  .  he  ueruno  per  niuno  conto  il  douessi  offendere  onde 
per  il  beneficio  che  ne  riceueua  li  malfatori  inchominciorno 
ha  offerire  alia  statoa  .  rose  he  fiori  li  quali  per  pocho  tempo 
si  conuerti  la  offerta  in  danari  he  cibi  he  talmente  che  .  il 
chiamorno  DIG  per  honorarlo  la  qual  chossa  de  consuetudine 
si  trassmuto  in  legie  .  talmente  che  lo  iddolo  di  bal  si 
esstendete  per  tutto  il  monddo  .  ho  quanto  inzio  si  lamenta 
DIG  per  esaia  proffeta  dicendo  .  Veramente  quessto  popullo 
mi  adora a  in  uano  perche  hano  scancellato  la  mia  legie  dato- 
li  per  mose  seruo  mio .  he  seguitano  li  traditioni  di  lloro  uechij. 

10  ui  dicho  in  uerita  che  il  mangiare  il  pane  con  le  mani 
sporche  non  machia  lomo  impero  che  .  quello  che  entra  nel 
homo  non  machia  lomo  ma  quello  che  uscise  del  homo  machia 
lomo  .  adonque  disse  uno  scriba  se  io  mangero  il  porcho  he 
altri  cibi  inmondi  non  machierano  la  mia  conscieza  .  Risspose 
iessu,  la  inobedieza  non  hentrera  nel  homo  ma  usscira  dal 
homo  dal  chor  suo  he  pero  sara  machiato  quando  mangiera 

11  cibbo  proibito  b .  disse  allora  uno  dotore  ho  maestro  tu  hai 
34»  mol  |  to  parllato  contra  della  iddolatria  quasi  che  il  populo  de 

issdrael  habia  iddoli  he  pero  ci  fai  inguria  .  Risspose  iessu 
io  so  bene  che  in  issdraele  ogidi  non  uie  statoe  di  legno 
ma  uie  statoe  di  charne  .  Rissposero  tutti  li  scribi  adirati 


1  SQ  MS.  :  probably  we  should  either  omit  per,  or  read,  for  uedere,  andare. 


HYPOCRISY  AND  IDOLATRY  REBUKED  73 

'  Ye  scribes  and  doctors  lay  upon  the  shoulders  of  others  weights 
of  unbearable  weight,  but  ye  yourselves  the  while  are  not  willing 
to  move  them  with  one  of  your  fingers. 

'  Verily  I  say  unto  you,  that  every  evil  bath  entered  into  the 
world  under  the  pretext  of  the  elders.  Tell  me,  who  made  idolatry 
to  enter  into  the  world,  if  not  the  usage  of  the  elders  1  For  there 
was  a  king  who  exceedingly  loved  his  father,  whose  name  was 
Baal.  Whereupon,  when  the  father  was  dead,  his  son  for  his  own 
consolation,  caused  to  be  made  an  image_like_uiito  his  father,  and 
set  it  up  in  the  market-place  of  the  city.  And  he  made  a  decree  that 
"every  one  who  approached  that  statue  within  a  space  of  fifteen  cubits 
should  be  safe,  and  no  one  on  any  account  should  do  him  hurt. 
Hence  the  malefactors,  by  reason  of  the  benefit  they  received  there 
from,  began  to  offer  to  the  statue  roses  and  flowers,  and  in  a  short 
time  the  offerings  were  changed  into  money  and  food,  insomuch  that 
they  called  it  god,  to  honour  it.  Which  thing  from  custom  was 
transformed  into  a  law,  insomuch  that  the  idol  of  Baal  spread  through 
all  the  world ;  and  how  much  doth  God  lament  this J  by  the 
prophet  Isaiah,  saying :  "  Truly  this  people  worshippeth  me  a  in 
vain,  for  they  have  annulled  my  law  given  to  them  by  my  servant 
Moses,  jindjollow  the  traditions  .of  their  elders." 

'Verily  I  say  unto  you,  that  to  eat  bread  with  unclean  hands 
defileth  not  a  man,  because  that  which  entereth  into  the  man 
defileth  not  the  man,  but  that  which  cometh  out  of  the  man  defileth 
the  man.' 

"Thereupon,  said  one  of  the  scribes :  '  If  I  shall  eat  pork,  or  other 
unclean  meats,  will  they  not  defile  my  conscience  1 ' 

Jesus  answered :  '  Disobedience  will  not  enter  into  the  man,  but 
will  come  out  of  the  man,  from  his  heart ;  and  therefore  will  he  be 
defiled  when  he  shall  eat  forbidden  food  V 

Then  said  one  of  the  doctors :  '  Master,  thou  hast  |  spoken  much 
against  idolatry  as  though  the  people  of  Israel  had  idols,  and  so 
thou  hast  done  us  wrong.' 

Jesus  answered :  '  I  know  well  that  in  Israel  to-day  there  are 
not  statues  of  wood  :  butthere  are  statues  of  flesh.' 

Then  answered  all  tTiescribes  in  wraTHl rAnd  so  we  are 
idolaters  ? ' 


*  God  is  worshipped.  b  The  flesh  of  swine  is  forbidden.   Inde. 


1  See  Matt.  xv.  7-20. 


74  THE  GOSPEL  OF  BARNABAS 

adonque  noi  siamo  iddolatri  .  Risspose  iessu,  io  ui  dicho 
in  uerita  che  il  precceto  n5  dice  addorerai  ma  dice  hamerai 
il  signore  DIG  tuo a  .  con  tutta  la  anima  tua  he  con  tutto 
il  chore  tuo  he  con  tutta  la  mente  tua  .  elgi  uero  quessto 
disse  iessu  elglie  uero  rissposero  ogniuno  . 

XXXIII  b. 

Allora  disse  iessu  .  in  uerita  que  tutto  quello  che  lomo 
amma  per  il  quale  lascia  ogni  altra  chossa  che  quello  he 
il  suo  dioc  he  pero  .  il  fornichatore  ha  per  suo  simullachro 
la  meretrice  .  il  mangiatore  he  beuitore  ha  per  simullachro 
la  propria  charne  he  lo  auuaro  ha  per  suo  simullachro  lo 
argento  he  horo  .  he  chossi  similmente  ogni  altro  pechatore  . 
allora  disse  cholui  che  lo  haueua  conuitato  ho  maestro  qual 
he  il  magiore  pechato  .  Risspose  iessu  quale  he  la  magiore 
34b  roina  di  una  chassa ;  taceuano  ogniuno  |  quando  iessu  con  il 
suo  dito  mosstro  il  fondamento  he  disse  .  chasscando  il 
fondamento  subito  la  chasa  he  roinata  per  modo  che  bisogna 
di  nouo  hedifficharla  ,  ma  chasscando  ogni  altra  parte  si 
pote  raconziare  chossi  ui  dicho  adonque  che  .  la  iddolatria 
he  il  magiore  pechato  perche  priua  lomo  in  tutto  di  fede  he 
consequentemente  di  DIG  onde  nom  polle  hauere  niuno  effeto 
di  spirito  d  .  ma  ogni  altro  pechato  lasscia  al  homo  speranza 
di  hauere  misserichordia  he  pero  dicho  che  la  iddolatria  he  il 
maggiore  pechato  ,  stauano  marauilgiati  ogniuno  sopra  il 
parllare  di  iessu  perehe  chonosceuano  non  potersi  ha  modo 
ueruno  pontare  .  quando  iessu  sogionse,  Racordatiue  quello 
che  DIG  disse  he  moisse  con  iossue  scrise  nella  leggie  he 
uederete  quanto  sia  graue  quessto  pechato  .  Disse  DIG  par- 
llando  ha  issdraelle  .  non  ti  farai  immagine  ueruna  di  quelle 
che  sono  in  ciello  ne  di  quelle  che  sono  sotto  il  cielo  .  no  ne 
farai  di  quelle  che  sono  sopra  la  terra  ne  di  quelle  che  ssono 
sotto  la  terra  .  ne  di  quelle  che  sono  sopra  laqua  ouero  di 


IDOLATRY  REBUKED  75 

Jesus  answered  :  '  Verily  I  say  unto  you,  the  precept  l  saith  not      f) 
"Thou  shajtjvorship/'  but  "  Thou  shalt  love  the  Lord  thy  God  a      £-"'/  * 
with  all  thy  soul,  and  with  all  thy  heart,  and  with  all  thy  mind." 
Is  this  trueT^saicLsIesjis. 
'S"PTI  Is  true,'  answered  every  one. 

XXXIII  b. 

Then  said  Jesus  :  '  Verily  all  that  which  a  man  loveth,  for 
which  he  leaveth  everything  else  but  that,  is  his  god  c.  And  so 
the  fornicator  hath  for  his  image  the  harlot,  the  glutton  and 
drunkard  hath  for  image  his  own  flesh,  and  the  covetous  hath 
for  his  image  silver  and  gold,  and  so  likewise  every  other 
sinner.' 

Then  said  he  who  had  invited  him  :  '  Master,  which  is  the 
greatest  sin  1  ' 

Jesus  answered  :  '  Which  is  the  greatest  ruin  of  a  house  1  ' 

Every  one  was  silent,  |  when  Jesus  with  his  finger  pointed  to  the  34b 
foundation,  and  said  :  '  If  the  foundation  give  way,  immediately  the 
house  falleth  in  ruin,  in  such  wise  that  it  is  necessary  to  build  it 
up  anew  :  but  if  every  other  part  give  way  it  can  be  repaired. 
Even  so  then  say  I  to  you,  ih^ljdojatry_is_the_greate_st  sin,  because 
i  man_  entirely  of  faith,  and  consequently  of  God  ;  so 
_have  no  spiritual  affection  d.  ^Bu^every  other  sin  leavetl 


^ 

-an_  the  hope  of  obtaining  mercy  :  and  therefore  I  say  that 
idolatry  is  thVgreaTest  sin.' 

All"  &E6o3~  aSTazed"  a£  the  speaking  of  Jesus,  for  they  perceived 
that  it  could  not  in  any  wise  be  assailed. 

Then  Jesus  continued  :  '  Remember  that  which  God  spake  and 
which  Moses  and  Joshua  wrote  in  the  law,  and  ye  shall  see  how 
grave  is  this  sin.  Said  God,  speaking  to  Israel:  "  Thoujhalt  not2 
jiiake  to  thyself  any  image  of  those  things  which  are  in  heaven  nor 
of  those  things  which  are  under  the  heaven,  nor  shalt  thou  make 
it  of  those  things  which  are  above  the  earth",  nor  of  those  which 
are  under  the  earth  ;  nor  of  those  which  are  above  the  water,  nor 


*  God  is  worshipped.  b  The  Chapter  of  the  idolaters.  c  God 

is  sovereign.  d  The  greatest  of  unlawful  things  is  the  worship 

of  idols,  as  that  leads  out  of  religion  and  away  from  God.    Inde. 


1  Deut.  vi.  5.  2  Exod.  xx.  4-6  and  Deut.  v.  8,  9. 


76  THE  GOSPEL  OF  BARNABAS 

35a  quelle  che  sono  sotto  la  aqua  |  perche  io  son  il  tuo  DIG  forte  he 
zeloso  a  che  uendichera  quessto  pechato  .  nelli  padri  he  nelli  loro 
filgioli  insino  alia  quarta  generatione  .  Racordatiue  che 
auendo  il  popullo  nosstro  fato  il  uitello  he  auendo  loro  addo- 
rato  quello  .  per  chomandamento  di  DIG  iosue  he  la  tribu  di 
leui  pilgio  la  spada  he  ne  occisse  cento  he  uinti  millia  di 
cholloro  che  non  dimandorno  misserichordia  ha  DIG  .  ho 
tremendo  iuditio  di  DIG  sopra  li  idolatrj  b. 

XXXIV  c. 

Staua  auanti  la  porta  .  uno  il  qualle  haueua  la  mano  desstra 
ritirata  per  modo  che  elgi  non  poteua  adoperarlla  .  onde  iessu 
leuato  il  chore  ha  DIG  prego  he  poi  disse,  acioche  chonosciate 
le  mie  parolle  essere  uere  .  io  dicho  in  nome  de  DIG  d  homo 
disstendi  la  tua  mano  infferma  la  quale  sana  disstexe  chome 
se  giamai  non  hauesi  hauto  malle  .  halloro  con  timore  di 
DIG  incominciorno  ha  mangiare  .  auendo  mangiato  alquanto 
di  nouo  disse  iessu,  io  ui  dicho  in  uerita  che  saria  melgio 
abrugiare  una  citta  che  lasciarui  una  chatiua  consuetudine  e. 
35b  sopra  le  qualjli  DIG  he  adirato  chontra  li  principi  he  Re  della 
terra  .  alii  quali  DIG  ha  dato  la  spada  per  disstrugere  le  inni- 
quita f  .  dipoi  disse  iessu  quando  tu  sei  inuitato  ti  harechordo 
non  ti  ponere  nel  primo  locho  azioche  uenendo  uno  magiore 
amicho  dello  osspite  .  non  ti  dicha  losspite  leuate  he  senta 
piu  ha  basso  che  ti  saria  uergogna  .  ma  ua  he  siedi  nel  locho 
piu  uille  azioche  uedendoti  cholui  che  te  inuito  dicha  lieuati 
hamicho  he  uieni  ha  sedere  qui  di  sopra  .  perche  allora  ti 
serra  honore  grande  perche  .  ogniuno  che  si  exalta  sarra 
humilliato  he  chi  se  humillia  sera  exaltato  *  .  io  ui  dicho  in 
uerita  che  satana  no  diuento  riprobo  per  altro  pechato  che 


JESUS  TEACHETH  HUMILITY  77 

of  those  which  are  under  the  water.  |  For  I  am  thy  God,  strong  35& 

and  jealous a  \  who  will   take   vengeance   for  this   sin  upon  the 

fathers  and  upon  their  children  even  unto  the  fourth  generation." 

Remember  how 2,  when  our  people  had  made  the  calf,  and  when  they 

had  worshipped  it,  by  commandment  of  God  Joshua  and  the  tribe.      ,  „-, if.  ^ 

of  Levi  took  the  sword  and  slew  of  them  one  hundred  and  twenty     *  -^ 

thousand  s  of  those  that  did  not  crave  mercy  of  God.     Oh,  terrible       -.V-cJ^OtJ 

judgment  of  God  upon  the  idolaters_b  ! '  <U-<J-    o-i 

++—   "~ • — 

XXXIV  c.  6  So  <*-«£- 


There  stood  before  the  door  one 4  who  had  his  right  hand 
shrunken  in  such  fashion  that  he  could  not  use  it.  Whereupon 
Jesus,  having  lift  up  his  heart  to  God,  prayed,  and  then  said :  '  In 
order  that  ye  may  know  that  my  words  are  true,  I  say,  "  In  the 
name  of  God  d,  man,  stretch  out  thine  infirm  hand  !  "  '  He  stretched 
it  out  whole,  as  if  it  had  never  had  aught  ill  with  it. 

Then  with  fear  of  God_they_began  to  eat.  And  having  eaten 
somewhat,  Jesus  said  again  :  '  Verily  I  say  unto  you,  that  it  were 
better  to  burn  a  city  than  to  leave  there  an  evil  custom9.  For 
on  account  of  such  |  is  God  wroth  with  the  princes  and  kings  35b 
of  the  earth,  to  whom  God  hath  given  the  sword  to  destroy 
iniquities  f  V 

Afterwards  said  Jesus 6 :  '  When  thou  are  invited,  remember 
not  to  set  thyself  in  the  highest  place,  in  order  that  if  a  greater 
friend  of  the  host  come  the  host  say  not  unto  thee  :  "  Arise  and  sit 
lower  down  !  "  which  were  a  shame  to  thee.  But  go  and  sit-in.,  the 
^meanest  place,  in  order  that  he  who  invited'  thee  may  come  and 
sav_:  "Arise,  friend,  and  come  and  sit  here,  above!"  Tor  then 
shalt  thou  have  great  honour  :  for  every  one_  that.. exalteth_Jum  self  _ 
shall  be  humbled,  and  he  that  humbleth  himself  shall  be  exalted  e. 

'Verily    I   say   unto    you,    that  ^aJaiTT>ecame    not    reprobate 


•  God  is  powerful  and  jealous  and  revengeful.  b  The  judgement  of 

God  is  strict  upon  the  worshippers  of  many  gods.  Inde.  c  The  Chapter 
of  the  inferior  (mean).  d  By  permission  of  God.  °  It  is  better  that 
he  should  burn  the  city  than  that  he  should  set  in  it  an  evil  innovation. 
Inde.  f  God  subdues  and  gives.  *  Whosoever  humbleth  himself 

God  will  exalt,  and  whosoever  exalteth  himself  God  humbleth.    Inde. 


1  forte  he  zeloso  =fortis,  zelotes  ;  cp.  Vulg.  Exod.  xx.  5.        2  See  Exod.  xxxii. 
4~6.  27,  28.  3  NB.  The  number  given  in  Exod.  xxxii.  28  is  3,000,  and 

Joshua  is  not  mentioned.  4  See  Matt.     ii.  10-13  and  parallels. 

5  Cp.  Rom.  xiii.  4.  6  See  Luke  xiv.  7-11. 


78  THE  GOSPEL  OF  BARNABAS 

per  la  superbia  suaa  sicome  dice  il  prof  eta  esaia  .  imprope- 
randollo  con  quesste  parolle  .  chome  ehasscati  dal  cielo  ho 
lucifero  che  heri  la  bellezza  deli  angioli  he  luceui  chome 
la  aurora  .  Veramente  in  terra  he  chasscato  la  superbia  tua  . 
io  ui  dicho  in  uerita  che  se  lomo  chonosese  le  misserie  sui 
che  sempre  piangeria  quiui  in  terra  he  si  reputeria  uillissimo 
sopra  di  ogni  altra  chossa  .  non  per  altra  chagione  il  primo 
36a  homo  con  sua  molgie  piansero  cento  hanni  chontinui  |  dimandan- 
do  misserichordia  ha  DIG  b  .  perche  in  uero  chonossceuano  doue 
herano  chaduti  per  la  loro  superbia  .  he  deto  quessto  iessu 
resse  le  gratie  he  quel  giorno  fu  publichato  per  ierusalem 
quanto  haueua  deto  iessu  con  il  mirachollo  che  haueua  fato  . 
talmente  che  il  populo  ringratiaua  DIG  benedicendo  il  suo 
santo  nome  .  ma  li  scribi  he  sacerdoti  hauendo  intexo  che  elgi 
parllo  contra  le  traditioni  di  uechij  si  azessero  di  magiore 
odio  .  he  come  faraone  indurorno  il  chore  loro  pero  cerchauano 
hochaxione  di  amazarlo  ma  no  la  trouauano  . 

XXXV  c. 

Partissi  iessu  di  ierusalem  he  ando  al  disserto  oltra  il 
giordano  .  he  li  suoi  disscepoli  assentati  che  furno  dissero 
ha  iessu  ho  inaesstro  .  dici  chome  chassco  satana  per  superbia 
perche  habiamo  intexo  che  elgi  chassco  per  innobedienzza 
he  perche  elgi  sempre  tenta  lomo  ha  mal  fare  .  Eisspose  iessu, 
hauendo  DIG  chreato  una  massa  di  terra d  he  tasatola  per 
uinticinque  millia  hanni  senzza  fare  altro  .  Satana  che  hera  j 
36b  chome  sacerdote  he  chapo  di  angioli  .  per  lo  intelleto  grande 
che  haueua  chonobe  che  DIG  di  quella  massa  di  terra  doueua 
chauare  cento  he  quarata  quatro  millia  .  signati  con  il  chara- 
tere  della  proffetia  he  il  nontio  di  DIG  e  del  quale  nontio 
sesanta  millia  hanni  chreato  haueua  auanti  ogni  chossa  la 


)  ft 


4)1 


SATAN'S  FALL  THROUGH  PRIDE  79 

for  other  sin  than  for  his  pride  a.  Even  as  saith  the  prophet 
Isaiah,  reproaching  him  with  these  words:  "How  art  thou 
fallen  from  heaven,  0  Lucifer,  that  wert  the  beauty  of  the 
angels,  and  didst  shine  like  the  dawn  :  truly  to  earth  is  fallen 
thy  pride l !  " 

'  Verily  I  say  unto  you,  that  if  a  man  knew  his  miseries,  he  would 
always  weep  here  on  earCn"  and  account  himself  most  mean,  beyond 
Vvery  other  thing.  ~  For  no  other  cause _did_thg_^rat^man  with  his 
"wife  weep  for  a  hundred  years  without  ceasing,  |  craving  mercy  of  36a 
GcjdA  For  they  knew  truly  whither  they  had  fallen  througTniieir" 
pride.' 

And  having  said  this,  Jesus  gave  thanks  ;  and  that  day  it  was 
published  through  Jerusalem  how  great  things  Jesus  had  said,  with 
the  miracle  he  had  wrought,  insomuch  that  the  people  gave  thanks 
to  God,  blessing  his  holy  name. 

But  the  scribes  and  priests,  having  understood  that  he  spake 
against  the  traditions  of  the  elders,  were  kindled^wifEPgreater 
hatred.  And  likePharaohT^  tFey  hardened  their  heart :  wherefore 
they  sought  occasion  to  slay  him,  but  found  it  not. 

XXXV  e. 

Jesus  departed  from  Jerusalem,  an d_ went  to  the^  desert  beyond 
Jordan  :  and  his  disciples  that  were  seated  round  him  said  to 
Jesus  :  '  O  master,  tell  us  how  Satan  fell  through  pride,  for  we 
have  understood  that  he  fell  through  disobedience,  and  because  he 
always  tempteth  man  to  do  evil.' 

Jesus  answered  3 :  '  God  having  created  a  mass  of  earth  d,  and 
having  left  it  for  twenty-five  thousand  years  without  doing  aught 
else  ;   Satan,  who  was  j  as  it  were  priest  and  head  of  the  angels,  by  36b 
the  great  understanding  that  he  possessed,  knew  that  God  of  that 
mass_of  earth  wasjto  take  one  hundred  and  forty  and  four  thousand       /  '    '  ll 
signed  with  the  mark  of  prophecy,  and  the  messenger  of  God  e,  the 
soul  of  which  messenger  he  had  created  sixty  thousand  years  before 


- 


a  Inde.  Iblis  (the  devil)  was  arrogant  and  was  of  the  unbelievers 
(Surah  xxxviii.  74).  b  Account  of  the  repentance  of  Adam.  °  The 
Chapter  of  the  worship  of  the  angels.  d  God  created  mud  (a  lump  of 

earth).  e  The  prophet  (the  sent)  of  God. 


1  Isa.  xiv.  12.  a  Exod.  vii.  13,  &c.  3  Cp.  fall  of  Satan  (Eblis) 

in  Qoran,  ch.  ii,  vii,  &c.     For  further  ref.  see  note  on  76*. 


80  THE  GOSPEL  OF  BARNABAS 

hanima  suaa  .  pero  indignato  solicitaua  li  angioli  dicendo, 
guardate  che  un  giorno  DIO  uora  che  sia  da  noi  riuerita  quella 
terra  .  pero  considerate  che  noi  siamo  spirito  he  pero  non  e 
conueniente  di  fare  tal  chossa  .  molti  pero  *  si  scostorno  da  DIO 
onde  disse  DIO  uno  giorno  essendo  congreggati  tutti  li  angioli  . 
pressto  ogniuno  che  tiene  me  per  suo  signore  facia  riue- 
renzza  ha  quessta  terra  .  quelli  li  quali  ammauano  DIO  se 
inclinorno  ma  satana  con  li  suoi  consentienti  disero  .  ho 
signore  noi  siamo  spirito  he  pero  no  ne  iussto  che  noi  faciamo 
riuerenzza  ha  quelo  fango  il  che  hauendo  deto  quessto  . 
satana  diuento  horido  he  di  asspeto  spauenteuolle  he  bruti 
diuentorno  li  suoi  seguaci  impero  che  .  per  la  loro  ribelione 
DIO  tiro  ha  se  quella  bellezza  che  chreandoli  li  haueua  donate  .  | 
onde  nel  leuare  il  chapo  loro  li  angioli  santi  uededo  chossi 
spauenteuole  mosstro  quale  hera  diuentato  satana  he  li  suoi 
seguaci  .  chasscorno  con  la  fazia  in  terra  per  timore  b .  allora 
disse  satana c  ho  signore  tu  mi  hai  iniustamente  fato  bruto 
ma  io  ne  son  chontento  perche  uolgio  scancellare  quanto 
farai  .  he  li  altri  diauoli  dissero  non  lo  chiamare  signore  ho 
lucifero  perche  tu  sei  signore  .  allora  disse  DIO  alii  seguaci 
di  satana  pentiteui  he  richonoscete  me  DIO  chreator  uosstrod 
li  quali  rissposero  .  noi  si  pentiamo  di  hauerti  fato  alchuna 
riuerenzza  perche  tu  non  sei  iussto  ma  satana  he  iussto  he 
innocente  il  quale  he  signor  nosstro  .  Allora  disse  DIO  par- 
titeui  da  me  ho  malledeti  che  io  non  uio  misserichordia e. 
he  nel  partirsi  satana  sputo  sopra  quella  massa  di  terra  il 
quale  sputo  .  leuo  con  alquanto  di  terra  langelo  gabriele  che 
pero  lomo  hora  ha  lonbillicho  nel  uentre  . 


ljui     ^^p^jlXJI     ^c     ^lj     . 


MS.  peri. 


THE  FALL  OF  SATAN 


81 


aught  else  a.  Therefore,  being  indignant,  he  instigated  the  angels, 
saying:  "Look  ye,  one  day  God  shall  will  that  this  earth  be 
revered  by  us.  Wherefore  consider  that  we  are  spirit,  and 
therefore  it  is  not  fitting  so  to  do." 

'  Many  therefore  forsook  God.  Whereupon  said  God,  one  day 
when  all  the  angels  were  assembled :  "  Let  each  one  that  holds  me 
for  his  lord  straightway  do  reverence  to  this  earth." 

'They  that  loved  God  bowed  themselves,  but  Satan,  with  them 
that  were  of  his  mind,  said  :  "  0  Lord,  we  are  spirit,  and  therefore 
it  is  not  just  that  we  should  do  Teverence  to  this  clay."  Having 
said  thisr  Satan  "feecame^Tibrrid^nd  of  fearsome  look,  and  his 
followers  became  hideous;  because  for  their  rebellion  God  took 
away  from  them  the  beauty  wherewith  he  had  endued  them  in 
creating  them.  |  Whereat  the  holy  angels,  when,  lifting  their  heads, 
they  saw  how  terrible  a  monster  Satan  had  become,  and  his 
followers,  cast  down  their  face  to  earth  in  fear  b. 

'Then  said  Satan c:  «O  Lord,  thou  hast  unjustly  made  me 
hideous,  but  I  am  content  thereat,  because  I  desire  to  annul  all  that 
thou  shalt  do.  And  the  other  devils  said :  "  Call  him  not  Lord, 
0  Lucifer,  for  thou  art  Lord." 

'  Then  said  God  to  the  followers  of  Satan :  "  Repent  ye,  and 
recognize  me  as  God,  your  creator  <V' 

'  They  answered :  "  We  repent  of  having  done  thee  any  rever 
ence,  for  that  thou  art  not  just ;  but  Satan  is  just  and  innocent, 
and  he  is  our  Lord." 

'  Then  said  God :  "  Depart  from  me,  0  ye  cursed,  for  I  have  no 
mercy  on  you  e." 

'  And  in  his  departing  Satan  spat  upon  that  mass  of  earth,  and 
that  spittle  the  angel  Gabriel  lifted  up  with  some  earth,  so  that 

^•L,     — ~~~  •""  — " "*•- *•  - 

therefore  now  man  has  the  navel  in  his  bellv/ 

W--  - 

*  The  devil  knew  that  from  the  body  of  Adam  would  come  forty-four 
hundred  thousand  (sic)  prophets  and  of  the  seal  of  the  prophets,  whose 
soul  (Mohammed's)  God  created  before  all  created  things  seventy  thousand 
years  (sic).  b  Showing  the  worship  of  the  angels.  °  The  devil 

was  arrogant  and  was  of  the  unbelievers — this  is  the   history.     Inde. 
d  God  creates.  e  God  punishes. 


\ 


37a 


82  THE  GOSPEL  OF  BARNABAS 

XXXVI  *. 

37b  Stauano  con  grande  marauilgia  li  disscepoli  |  sopra  la  re- 
belione  angelicha  .  allora  disse  iessu  in  uerita  ui  dicho  che 
cholui  che  non  fa  oratione  he  piu  scellerato  di  satana  he 
patira  mag-lore  pene  .  imperoche  satana  non  hebe  auanti 
della  sua  chaduta  niuno  exempio  da  temere  ne  tampocho 
DIG  li  mando  uenino  proffeta  ha  inuitarlo  ha  penitenzza  . 
ma  lomo  hora  che  tutti  li  proffeti  sono  uenuti b  saluo  il  nontio 
di  DIG  °  il  quale  uenirra  da  poi  di  me  perche  chossi  uolle  DIG 
che  io  prepari  la  uia  sua  .  he  lomo  d  dicho  con  tutto  che  lui 
habbia  inffiniti  exempij  della  iusstitia  di  DIG  uiue  sichuro 
senza  alchuno  timore  come  si  non  ue  fussi  DIG  .  chome  di  talli 
disse  il  proffeta  dauit  ha  deto  il  stolto  nel  suo  cuore  non 
uie  DIG  pero  sono  choroti  he  fati  habomineuoli  senzza  fare 
bene  alcuno  .  Fate  oratione  di  continue  ho  disscepoli  mei 
azioche  riceuiate  perche  chi  cercha  troua  .  chi  bate  lie  aperto  x 
he  chi  dimanda  riceue  .  he  nella  horatione  non  guardate  al 
molto  parllare  perche  DIG  guarda e  il  chore f  come  disse  per 
sallomone  .  ho  seruo  mio  dame  il  chore  tuo  .  io  ui  dicho  in 

38a  uerita  uiue  |  DIG  g  che  li  hipochriti  f ano  molta  horatione  per  2 
ogni  locho  della  citta  per  essere  ueduti  he  tenuti  da  santi 
dal  uolgo  .  ma  il  chore  loro  he  pieno  di  scellerita  he  pero 
non  intendono  quello  che  dimandano  .  el  bisogna  che  tu 
intendi  la  tua  oratione  se  tu  uoi  che  DIG  la  riceua  h  .  hora  dite- 
mi  chi  anderebe  ha  parllare  ha  il  preside  romano  houero 
da  herode  se  prima  lui  no  intendessi  il  chore  suo  .  doue  elgi 
ua  he  quello  che  lui  ua  ha  fare  niuno  certo  .  he  se  chosi  fa 
lomo  per  parllare  con  lomo  che  deue  fare  lomo  per  parllare 


jjju   ,j\   oUlc 
MS.  apertoto.  *  MS.  pero. 


CONCERNING  PRAYER  83 

XXXVI  a. 

amazement  |  at  the  rebellion  of  the  37> 


angels. 

Then  said  Jesus :  '  Verily  I  say  unto  you,  that  he  who  maketh 
not  prayer  is  more  wicked  than  Satan,  and  shall  suffer  greater 
torments.  ^Because  Satan  had,  before  his  fall,  no  example  of 
fearimg,  nor  dioTGfod  so  much  as  send  him  any  prophet  to  invite 
him  to  repentance  :  but  man—now  that  all  the  prophets  are  come  b 
except  the  messenger  of  God  o  who  shall  come  after  me,  because  so 
(Sod  willeth,  and  that  I  may  prepare  his  way^and  man  <*,  I  gay, 
albeit  he  have  infinite  examples  of  the  justice  ofGod,  liveth  carelessly 
without  any  fear,  as  though  there  were  no  God.  Even  as  of  such 
spake  the  prophet  David :  "  The  fool  hath  said  in  his  heart,  there 
is  no  God.  Therefore  are  they  corrupt  and  become  abominable, 
without  one  of  them  doing  good1." 

'Make  prayer  unceasingly  2,  0  my  disciples,  in  order  that  ye 
may  receive.  For  he  who  seeketh  findetlyand  he  who  knocketh 
to  him  it  is  opened,  and  he  who  askethj-eceiveth.  And  in  your 
prayer  do  not  look  to  much  speaking 3,  for  God  looketh  on  e  the 
heart f4  ;  as  -he  said  through  Solomon  5:  "O  my  servant,  give  me 
thine  heart."  Verily  I  say  unto  you,  as  God  liveth «,  |  the  hypocrites6  38« 
make  much  prayer  in  every  part  of  the  city  in  order  to  be  seen 
and  held  for  saints  by  the  multitude :  but  their  heart  is  full  of 
wickedness,  and  therefore  they  do  not  mean  that  which  they  ask. 
iFIs  needful  thatthou  mean  thy  prayer  if  thou  wilt  that  God 
receive  it  \  Now  tell  me  :  who  would  go  to  speak  to  the  Roman 
governor  or  to  Herod,  except  he  first  have  made  up  his  mind7  to 
whom  he  is  going,  and  what  he  is  going  to  do  ?  Assuredly  none. 
And  if  man  doeth  so  in  order  to  speak  with  man,  what  ought  man 

a  The  Chapter  of  the  forsaking  of  prayer.  b  All  the  prophets  of 

God  came  before  me  except  the  Apostle  of  God  who  will  come  after  me— 
God  sent  me  to  declare  him  true,  and  to  inform  the  people  of  his  coming. 
Inde.  c  The  Apostle  of  God.  d  and  mankind.  e  God  is  seeing. 

f  Do  not  multiply  words  in  prayer,  for  God  sees  your   hearts.  *  By 

God  the  living.  h  If  you  wish  God  to  receive  your  prayer  you  must 

make  known  (or  know)  your  prayer.    Inde. 

1  Psa.  xiv.  i.         2  Cp.  Matt.  vii.  7,  8.         s  Cp.  Matt.  vi.  7.         *  i  Sam. 
B  Prov.  xxiii.  26.  6  Cp.  Matt.  vi.  5.  7  Construction 

.awkward  :  text  perhaps  corrupt. 


O  2 


84  THE  GOSPEL  OF  BAKNABAS 

con  DIG  he  dimandarli  missericordia  di  suoi  pechati  .  con 
ringratiarlo  di  quanto  lia  donate a  .  io  ui  dicho  in  uerita  che 
pochissimi  fano  uera  oratione  he  pero  satana  ha  potesta  sopra 
di  loro  imperoche  .  DIG  non  uolle  choloro  che  chon  le  labre 

10  honorano  .  li  quali  nel  tempio  dimanda  le  loro  labri  mis- 
serichordia  he  il  chore  chrida  iusstitiab  .  sicome  dice  ha  essaia 
prof  eta  dicendo  •  leua  uia  quessto  populo  il  qualle  mie  mollessto 
perche  con  le  labre  mi  honorano  ma  il  loro  chuore  he  lontano 

38b  da  me  .  io  ui  dicho  in  |  uerita  che  cholui  che  ua  fare  horatione 
inconsideratamente  che  elgi  burla  DIG  .  hora  chi  andarebe  ha 
parllare  ha  herode  con  le  spale  auanti  he  auanti  di  lui  dices! 
bene  di  pillato  preside  il  quale  odia  ha  morte  .  certo  niuno 
nondimeno  lomo  che  ua  ha  fare  oratione  he  non  si  prepara 
elgi  uolgie  le  spalle  ha  DIG  he  la  facia  ha  satana  he  dice 
bene  di  quello  .  perche  nel  chore  suo  uie  lo  am  more  delle 
iniquita  delle  quali  non  e  pentito  .  se  uno  auendoti  ingiuriato 
chon  le  labri  te  dicesi  perdonami  he  con  le  mani  ti  donasi 
uno  sciafo  chome  li  perdonareste  .  chossi  DIG  hauera  misseri- 
chordia  di  cholloro  che  chon  le  labre  dichono  signore  abici 
missericordia  he  con  il  loro  cuore  ammano  le  inniquita  he 
pensano  ha  pechati  noui  . 

xxxvnx 

Piangeuano  li  disscepoli  per  le  parole  di  iessu  .  he  il  pre- 
gorno  dicendo  signore  insegnaci  ha  fare  horatione  .  Bisspose 
iessu  considerate  quello  che  fareste  se  il  preside  romano  ui 
30a  prendesse  |  per  farui  morire  .  he  quello  issteso  fate  quando 
andate  fare  oratione  he  le  uosstre  parole  siano  quesste  .  signore 
DIG  nosstro  sia  santifichato  il  santo  nome  tuo,  in  noi  uenga 

11  tuo  reggno  .  sia  sempre  fato  la  uollonta  tua  he  chome  si 
fa  in  cielo  chosi  sia  fata  in  terra d  .  donaci  il  pane  per  oggni 


CONCERNING  PRAYER  85 

to  do  in  order  to  speak  with  God,  and  ask  of  him  mercy  for  his 
sins,  while  thanking  him  for  all  that  he  hath  given  him  a  1 

'  Verily  I  say  unto  you,  that  very  few  make  true  prayer,  and 
therefore  Satan  hath  power  over  them,  because  God  willeth  not 
those  who  honour  him  with  their'  lips :  who  in  the  temple  ask 
[with]  their  lips  for  mercy,  and  their  heart  crieth  Imt  for  justice  b. 
EveF  as  he  saitii^to  Isaiah  the  prophetTsaying  :  "  Take  away  this 
people  that  is  irksome  to  me,  because  with  their  lips  they  honour 
me,  but  their  heart  is  far  from  me l."  Verily  I  say  unto  you,  |  that  38b 
he  that  goeth  to  make  prayer  without  consideration  mocketh 
God. 

'  Now  who  would  go  to  speak  to  Herod  with  his  back  towards 
him 2,  and  before  him  speak  well  of  Pilate  the  governor,  whom  he 
hateth  to  the  death  1  Assuredly  none.  Yet  no  less  doth  the  man 
who  goeth  to  make  prayer  and  prepareth  not  himself.  He  turneth 
his  back 3  to  God  and  his  face  to  Satan,  and  speaketh  well  of  him. 
For  in  his  heart  is  the  love  of  iniquity,  whereof  he  hath  not 
repented. 

'  If  one,  having  injured  thee,  should  with  his  lips  say  to  thee, 
"  Forgive  me,"  and  with  his  hands  should  strike  thee  a  blow,  how 
wouldest  thou  forgive  him  1  Even  so  shall  God  have  mercy  on 
those  who  with  their  lips  say :  "  Lord,  have  mercy  on  us,"  and 
with  their  heart  love  iniquity  and  think  on  fresh  sins.' 

XXXVII  c. 

The  disciples  wept  at  the  words  of  Jesus  and  besought  him, 
saying :  '  Lord,  teach  us  to  make  prayer  V 

Jesus  answered :   '  Consider  what  ye  would  do  if  the  Roman 
governor  seized  you  |  to  put  you  to  death,  and  that  same  do  ye  when  39a 
ye  go  to  make  prayer.     And  let  your  words  be  these s :  "  O  Lord 
our  God,  hallowed  be  thy  holy  name,  thy  kingdom  come  in  us,  thy  will 
be  done  always,  and  as  it  is  done  in  heaven  so  be  it  done  in  earth  d ; 


a  God  bestows.  b  God  desires  not  people  who  require  grace  from 

God  in  the  temples  with  their  mouth,  while  their  hearts  are  calling  for 
anger  from  God.     Inde.  c  The  Chapter  of  the  prayer  of  Jesus  (Lord's 

prayer).         d  God  is  sovereign. 


1  Isa.  xxix.  13  and  cp.  Isa.  i.  14  sqq.  2  Lit.  with  his  shoulders  in  front. 

3  Lit.  shoulders.        *  Luke  xi.  i.        5  See  Matt.  vi.  9-13.    For  traditional 
Mohammedan  version  of  this  prayer  see  Introduction. 


86  THE  GOSPEL  OF  BARNABAS 

giorno  *  he  perdonaci  li  nosstri  pechati b  si  chome  noi  li  per- 
doniamo  ha  cholloro  che  pechano  contra  di  noi  .  he  no  ci 
lasciare  chasscare  nelle  tentatione  ma  liberaci  dal  malle  °  .  perche 
tu  sei  sollo  DIG  nostro  d  al  qualle  si  apartiene  gloria  he  hono- 
nore  per  sempre  . 

XXXVIII  e. 

Bisspose  ioane  .  ho  maestro  lassaremo  noi  di  lauarsi  chome 
comando  DIG  per  mose  .  disse  iessu  pesate  uoi  chio  sia  uenuto 
per  disstrugere  la  leggie  he  proffeti  .  io  ui  dicho  in  uerita 
uiue  Dio8  che  io  non  son  uenuto  ha  disstrugerla  ma  sibene 
ha  osserualla  perche  ogni  proffetta  ha  osseruato  la  leggie  di 
DIG  he  quanto  DIG  per  li  altri  proffeti  ha  deto f  .  viue  DIG  * 
allo  quale  pressenzza  sta  la  anima  mia  che  niuno  |  sciolgendo 
uno  minimo  precceto  polle  piacere  ha  DIG  .  anziche  sera  minimo 
nel  regno  di  DIG  perche  non  ui  auera  parte  niuna  immo  ui 
dicho  che  una  sillaba  della  leggie  di  DIG  non  si  polle  sciolgere 
senza  grauissimo  pechato  .  Ma  ui  hauertissco  che  il  bissogna 
osseruare  quello  che  DIG  dice  per  essaia  proffeta  con  quesste 
parolle  .  lauatiue  he  state  mondi  leuate  li  uosstri  penssieri 
dalli  hochij  meih  .  io  ui  dicho  in  uerrita  che  tutta  la  aqua 
dello  mare  non  lauera  cholui  il  qualle  con  il  suo  chuore  amma 
le  inniquita  .  he  di  piu  ui  dicho  che  niuno  fara  oratione  grata 
ha  DIG  non  sendo  lauato  ma  agrauera  lanima  sua  di  pechato 
simille  alia  idollatria  *  .  chredetimi  certo  che  se  lomo  facessi 
oratione  ha  DIG  chome  si  conuiene  che  elgi  oteneria  quanto 
dimandassi  .  Bacordatiue  di  mose  seruo  di  DIG  il  qualle  con 
la  oratione  flagello  Io  eggito  apperse  il  mare  rosso  he  iuui 


j]jj  ill. 
Li  Jl  .x»!j 

Lo  U  ^  iib  JJJ  Jyl  U  ^^  JU 
J  ill 


ilb.  h  [?»j 

»^   ill    Ju^C    ^15    *^>j   ^  Ij^C   JLo 


THE  PRAYER  OF  CHRIST  87 

give  us  the  bread  for  every  daya,  and  forgive  us  our  sinsb,  as 
we  forgive  them  that  sin  against  us,  and  suffer  us  not  to  fall 
into  temptations,  but  deliver  us  from  evil  c,  for  thou  art  alone  our 
Godd,  to  whom  pertaineth  glory  and  honour  for  ever.' 

XXXVIII  e. 

Then  answered  John:  'Master,  let  us  wash  ourselves  as  God 
commanded  by  Moses.' 

Jesus  said  :  '  Think  *  ye  that  I  am 
"          ^ 


the  prophets  ?  Verily"!  say^unto  you,  as  God  liveth  g,  I  am  not 
cp^e_Jp_d^troy_it,but  rather  to  observe  it.  For  every  prophet 
'hath  observed  the  faw~of  ~God~and  all  that  God  by  the  other 
prophets  hath  spoken  f.  As  God  liveth  &,  in  whose  presence  my  soul 
standeth,  no  one  |  that  breaketh  one  least  precept  can  be  pleasing 
to  God,  but  shall  be  least  in  the  kingdom  of  God,  for  he  shall 
have  no  part  there.  Moreover  I  say  unto  you,  that  one  syllable  of 
the  law  of  God  cannot  be  brok~en~wTfKout  the  gravest  sin.  But 
I  do  you~^  to  wit  That  ~It  is  necessary  to  observe  that  which 
God  saith  by  Isaiah  2  the  prophet,  with  these  words  :  "  Wash 
you  and  be  clean,  take  away  your  thoughts  from  mine 
eyes  h." 

'  Verily  I  say  unto  you,  that  all  the  water  of  the  sea  will  not 
wash  him  who  with  his  heart  loveth  iniquities.  And  furthermore 
I  say  unto  you,  that  no  one  will  make  prayer  pleasing  to  God  if 
he  be  not  washed,  but  will  burden  his  soul  with  sin  like  to 
idolatry  *. 

'  Believe  me,  in  sooth,  that  if  man  should  make  prayer  to  God 
as  is  fitting,  he  would  obtain  all  that  he  should  ask.  Remember 
Moses  the  servant  of  God,  who  with  his  prayer  scourged  Egypt, 


»  God  provides.  b  God  pardons.  c  God  keeps.  d  Thou 

art  one — our  God.  "  The  Chapter  of  purity.  f  Said  Jesus  : 

Of  a  truth  I  say  to  you,  by  the  living  God  I  have  not  come  to  change 
the  law,  but  to  do  the  law,  and  thus  all  the  prophets  of  God  do  it.  Inde. 
8  By  the  living  God.  h  Explanation  of  purity.  Inde.  '  Who 

soever  intentionally  prays  without  washing  is  accursed  before  God  like 
an  idolater.  Inde. 


See  Matt.  v.  17-19.  3  Isa.  i.  16. 


88  THE  GOSPEL  OF  BARNABAS 

somerse  faraone  con  lo  exercito  suo  a  .  Racordative  di  iosue  che 
fece  fermare  il  solle;  di  samuel  che  fece  spauentare  lo  in- 
40a  numerabile  exercito  di  filistei  .  helia  fece  pioue|re  il  fuocho 
dal  cielo  .  heliseo  risuscito  uno  morto  lie  tanti  altri  proffeti 
santi  li  quali  con  la  oratione  quanto  dimandauano  oteneuano  . 
Ma  chostoro  in  uero  non  cerchauano  loro  nele  chosse  loro  .  ma 
sollo  cerchauano  DIG  he  lo  honore  suo  . 

XXXIX  b. 

Disse  allora  ioane,  bene  hai  deto  ho  maesstro  ma  cj  mancha 
di  sapere  chome  pecho  lomo  per  superbia  .  Risspose  iessu  : 
auendo  DIG  scaziato  satana  he  gabriel  angello  puriffichato 
quella  massa  di  terra  doue  satana  haueua  sputato  .  DIG  chreo  c 
ogni  chossa  che  uiue  si  de  animali  che  uollano  chome  quelli 
che  chaminano  he  nuotano  he  adorno  il  monddo  di  quanto 
elgia  .  Vno  giorno  si  apresso  satana  alle  porte  del  parradisso 
he  ueduto  li  chauali  che  manggiauano  herba  dinontio  alloro 
che  .  se  quella  massa  di  terra  riceuera  hanima  sarebe  alloro 
graue  traualgio  he  pero  lo  utille  loro  saria  il  chalpestrare 
quella  terra  per  modo  che  non  fusi  piu  bona  da  niente  |  .  si 
destorno  li  chauali  he  con  empito  si  possero  per  chorere  sopra 
quella  terra  .  la  qualle  giaceua  fra  gilgi  he  rose  onde  dete 
spirito  DIG  ha  quella  parte  di  terra  inmonda  sopra  la  quale 
staua  il  sputo  di  satana  che  gabrielo  haueua  leuato  dalla 
massa  .  he  suscito  il  chane  il  quale  latrando  riempitte  li  chauali 
di  paura  he  fugirno  .  allora  DIG  dette  la  anima  al  homod 
chantando  tutti  li  angioli  santi  sia  benedeto  il  santo  nome 
tuo  ho  DIG  signore  nostro6  .  salito  im  piedi  addamo  uisste 
in  haere  una  scrita  rilucente  chome  il  solle  la  quale  diceua  .  uie 
sollo  uno  DIG  he  machometo  he  nontio  di  DIG  f  8  onde  aperse 
la  bocha  sua  adamo  he  disse  .  io  ti  ringratio  ho  siggnore  DIG  e 


d  ^\  il  jOj*.          e  UUSJL,  il.          f  il  J^   jj^»  il  51  fcj| 

«  il  S  Jl 

L.    il 


THE  FALL  OF  MAN  89 

opened  the  Red  Sea,  and  there  drowned  Pharaoh  and  highest a  1. 
Remember Toihua,  who  madeTtlie  sun  stand  still2,  Samuel,  who 
^smote  with  fear  the  innumerable  host  of  th~e  .Philistines 3,  Elijah,  who 
jnade  the  |  fire  to  rain  from  heaven4,~Elisha  raised^  dead  man  B,  and  4.0* 
so JB^Eg^JOoIjLiLrophets,  who  by  prayer  obtaineoTairtFaTthey 
asked.  But  those  men  truly  did  notTseek'  thelr~own~in  their 
matterSjbut  sought  only  Godjind  his  honour.' 

XXXIX  b. 

Then  said  John  :  '  Well  hast  thou  spoken,  0  master,  but  we  lack 
to  know  how  man  sinned  through  pride.' 

Jesus  answered :  '  When  God  had  expelled  Satan,  and  the  angel 
Gabriel  had  purified  that  mass  of  earth  whereon  Satan  spat,  God 
created  c  everything  that  liveth,  both  of  the  animals  that  fly  and  of 
them  that  walk  and  swim,  and  he  adorned  the  world  with  all  that 
it  hath.  One  day  Satan  approached  unto  the  gates  of  paradise, 
and,  seeing  the  horses  eating  grass,  he  announced  to  them  that  if 
that  mass  of  earth  should  receive  a  soul  there  would  be  for  them 
grievous  labour ;  and  that  therefore  it  would  be  to  their  advantage 
to  tr^ple_that_p_iece  of  earth  in  such  wise  tftat  it  should  be  uo 
more  good  for  anything.  |  T5e  borses  aroused  themselves  and 
impetuously  set  themselves  to  run  over  that  piece  of  earth  which 
lay  among  lilies  and  roses.  Whereupon  God  gave  spirit  to  that 
unclean  portion  of  earth  upon  which  lay  the  spittle  of  Satan,  which 
Gabriel  had  taken  up  from  the  mass ;  and  raised  up  the  dog,  who, 
barking,  filled  the  horses  with  fear,  and  they  fled.  Then  God  gave 
his  soul  to  man  d,  while  all  the  holy  angels  sang :  "  Blessed  be  thy 
holy  name,  O  God  our  Lord  e." 

'  Adam,  having  sprung  up  upon  his  feet,  saw  in  the  air  a  writing 
that  shone  like  the  sun,  which  said :  "  There  is  only  one  God,  and 
Mohammed6  is  the  messenger  of  Godf  e."  Whereupon  Adam  opened 
his  mouth  and  said:  "I  thank  thee,  O  Lord  my  Gode,  that  thou 

a  Account  of  the  drowning  of  Pharaoh.  b  The  Chapter  of  Adam. 

c  God  creates.         d  God  created  Adam.         e  God  is  sovereign.       f  There 
is  no  god  but  God,  and  Mohammed  is  the  prophet  of  God.  g  Adam 

saw  over  the  Garden  a  writing  of  light  saying  this  sentence,  '  There  is  no 
god  but  God,  and  Mohammed  is  the  prophet  of  God.' 


1  See  Exod.  xiv.  xv.       a  See  Josh.  x.  12  sqq.        3  See  i  Sam.  vii.  5  sqq. 
See  i  Kings  xviii.  36  sqq.  5  See  a  Kings  iv.  32  sqq.  6  Cp.  i6b, 

36b :  here  first  mentioned  by  name — elsewhere  47",  57",  58b,  io3b. 


90  THE  GOSPEL  OF  BARNABAS 

mio  che  ti  sei  dignato  chrearmi  ma  dimi  ti  preggo  che  chossa 
uole  dinontiare  quelle  parolle  .  machometo  nontio  di  Dioab 
uie  stato  altri  homeni  auanti  di  me  .  allora  disse  DIG  sia  tu  il 
benuenuto  ho  seruo  mio  addamo  io  ti  dicho  che  tu  sei  il  primo 
homo  che  io  habia  chreato  .  he  quello  che  tu  hai  ueduto  he 
tuo  fioloc  il  quale  stara  ha  uenire  al  mondo  per  molti  hamri 

41a  he  sara  nontio  mio  d  per  il  qualle  ho  chrea  |  to  ogni  chossa  .  il 
quale  dara  luce  al  monddo  quando  uenira  la  chui  anima  he 
intuno  splendore  cellesste  chollochata  sesanta  millia  hanni 
auanti  che  io  facesi  chossa  ueruna  .  prego  adamo  DIG  dicendo 
signore  concedime  quello  scrito  sulle  ongie  deli  mei  dite 
delle  mani  .  allora  DIG  dette  al  primo  homo  suli  diti  magiori 
quello  scrito  .  sul  dito  dela  ongia  della  mano  destra  diceua  uie 
sollo  uno  Dioe  he  sulla  ongia  del  dito  sinisstro  diceua;  ma 
chometo  he  nontio  di  DIG  f  g  .  allora  con  affeto  paterno  basscio 
il  primo  homo  quelle  parolle  he  si  frego  li  ochij  he  disse  . 
sia  benedeto  quel  giorno  che  uenirai  al  mondo  .  Vedendo  DIG  h 
lomo  sollo  disse  non  e  bene  che  stia  sollo  pero  feccello  dormire 
he  pressa  una  chossta  da  la  parte  del  chore  .  riempiendo  il 
locho  di  charne  fece  di  quella  chossta  heua  he  detella  ha 
addamo  per  sua  conssorte  .  pose  li  ambi  dui  padroni  del  par- 
radisso  alii  qualli  disse  .  hecho  chio  ui  dono  oggni  fruto  ha 
mangiare  ecceto  li  pomi  he  il  frumento  delli  quali  disse  . 
guardate  che  ha  modo  ueruno  ne  magiate  di  quessti  fruti1 
perche  riuscirete  inmondi  talmente  che  io  nom  patiro  il  stare 

4lb  uosstro  quiui .  |  ma  ui  scaciero  f  uori  he  patirete  grande  miserie. 


*  4)1 

b   Lo,    L)    4)1    J^-,   Julx*    Jf-s5-    ...il    J-l—    Jbu    4)1    X**.    61,3 


c  -U  -LjUl  J1  *U  31  el^jl  ^  IX*  ral  b  JLxJ  4)1  JU 

-•   »JU».3>   eyUjlsA'   O-PJ^.   IjjJLC    ^   y^j- 

d   4)1    Jj-y. 

«    4)1    3l    Jl   5>.  f  4)1    J^-,   JJU*. 

g   JLC^   bji5C.   4)1  311    Jl  3   ^^\    j.^1    r\4»!   Ji*   JUJ  4)1  ^ 
L-»    4)1    J^-"; 

4)1. 


THE  FALL  OF  MAN  91 

hast  deigned  to  create  me ;  but  tell  me,  I  pray  thce,  what  meaneth 
the  message  of  these  words  :  "  Mohammed  is  messenger  of  God  a  b." 
Have  there  been  other  men  before  me  ?  " 

'  Then  said  God  :  "  Be  thou  welcome,  0  my  servant  Adam. 
I  tell  thee  that  thou  art  the  first  man  whom  I  have  created.  And 
he  whom  thou  hast  seen  [mentioned]  is  thy  son  c,  who  shall  come 
into  the  world  many  years  hence,  and  shall  be  my  messenger  d,  for 
whom  I  have  created  |  all  things l ;  who  shall  give  light  to  the  41* 
world  when  he  shall  come  2 ;  whose  soul  was  set  in  a  celestial 
splendour  sixty  thousand  years  before  I  made  anything." 

'  Adam  besought  God,  saying :  "  Lord,  grant  me  this  writing 
upon  the  nails  of  the  fingers  of  my  hands."  Then  God  gave  to 
the  first  man  upon  his  thumbs  that  writing  ;  upon  the  thumb-nail 
of  the  right  hand  it  said  :  "  There  is  only  one  God  e,"  and  upon  the 
thumb-nail  of  the  left  it  said  :  <(  Mohammed  is  messenger  of  Godfs." 
Then  with  fatherly  affection  the  first  man  kissed  those  words,  and 
rubbed  his  eyes,  and  said :  "  Blessed  be  that  day  when  thou  shalt 
come  to  the  world." 

'  Seeing  the  man  alone n,  God  said  3 :  "It  is  not  well  that  he 
should  remain  alone."  Wherefore  he  made  him  to  sleep,  and  took 
a  rib  from  near  his  heart,  filling  the  place  with  flesh.  Of  that  rib 
"made  he  Eve,  and  gave  her  to  Adam  for  his  wife.  He  set  the 
twain  of  them  as  lords  of  Paradise,  to  whom  he  said  :  "  Behold 
I  give  unto  you  every  fruit  to  eat4,  except  the  apples  and  the  corn  " 
whereof  he  said  :  "  Beware  that  in  no  wise  ye  eat  of  these  fruits i, 
for  ye  shall  become  unclean,  insomuch  that  I  shall  not  suffer  you 
to  remain  here,  |  but  shall  drive  you  forth,  and  ye  shall  ...suffer  41 b 
great  miseries." 


•  Mohammed  is  the  prophet  of  God.  b  And  when  the  praise  of 

God  was  ended,  Adam  asked  :  'By  Mohammed  the  Apostle  of  God,  0  our 
Lord,  who  is  this  ?  '  Inde.  c  God  said  :  'Adam,  this  shall  be  one  of  thy 
sons.  When  he  cometh  into  the  world  he  shall  come  as  an  Apostle  from 
us.  The  creatures  have  been  created  on  his  account.'  Inde.  d  The 

prophet  of  God.  e  There  is  no  god  but  God.'  f  Mohammed  is  the 

prophet  of  God.  8  God  placed  in  writing  on  the  right  thumb  of  Adam 
'There  is  no  god  but  God,'  and  on  the  left  thumb,  'Mohammed  is  the 
prophet  of  God.'  Inde.  h  God  sees.  '  And  approach  not  a  tree. 

Inde. 


1  Or  through  whom  ;  cp.  John  i.  3.  *  Cp.  John  i.  g.  3  See  Gen. 

ii.  18  sqq.  *  Cp.  Gen.  ii.  16,  17  ;  for  corn  as  forbidden  fruit  in 

Mohammedan  tradition  see  Introduction. 


92  THE  GOSPEL  OF  BARNABAS 

XL*. 

Auendo  chonosciuto  quessto  satana  si  arabiaua  di  sdegno  . 
onde  si  hachossto  alia  porta  del  paradisso  alia  quale  staua 
in  guardia  uno  horido  serpente  il  qualle  haueua  le  gambe 
chome  chamello  he  le  ongie  di  piedi  tagliaua  chome  rasoro 
da  ogni  parte  .  al  qualle  disse  lo  innimicho  lassaini  hentrare 
nel  paraddisso  .  Risspose  il  serpente  he  chome  io  ti  lasciero 
hentrare  hauendomi  comandato  DIG  che  io  ti  scaciase ;  risspose 
satana  .  tu  uedi  quanto  ti  amma  DIG  posscia  che  tia  possto 
fuori  del  paradisso  per  guarda  di  uno  pezzo  di  fango  quale 
he  lomo  .  pero  se  tu  mi  porti  nel  parradisso  io  ti  faro  spauente- 
uolle  talmente  che  ogniuno  ti  fugira  he  chossi  al  tuo  piacere 
anderai  he  starai .  Allorra  disse  il  serpe  he  chome  ti  poro  dentro  . 
disse  satana  tu  sei  grande  pero  appri  la  bocha  he  io  entrero 
nel  tuo  uentre  he  chossi  hentrando  tu  im  parradisso  .  tu  mi 
42a  ponerai  apresso  quessti  dui  peci  di  fango  |  che  chaminano 
nouamente  sopra  la  terra  .  allora  chosi  fece  il  serpe  he  pose 
satana  apresso  heua  per  che  addamo  suo  conssorte  dormiua  . 
si  apresento  satana  alia  dona  chome  uno  bello  angello  he 
disseli  .  perche  non  mangiate  di  quelli  pomi  con  il  f  ormento ; 
risspose  heua  .  il  nosstro  DIG  cia  deto  che  mangiado  di  quelli 
saremo  inmondi  he  pero  ci  scatiera  dallo  parradisso  .  Risspose 
satana  il  non  dice  il  uero  tu  dei  sapere  che  DIG  he  malligno 
he  inuidiosso  pero  non  uolle  equalli  ma  ogniuno  tiene  per 
seruo  .  pero  chosi  uia  deto  azioche  non  diuentate  equalli  ha 
lui  ma  se  tu  he  il  tuo  compagno  farete  al  mio  consilgio  ma- 
giarete  di  quelli  fruti  chome  deli  altri  .  he  non  starete 
sogeti  ad  altri  ma  chome  DIG  chonoscerete  il  bene  he  il  malle 
he  farete  quello  che  ui  piacera  perche  sarete  equalli  ha  DIG  . 
Allora  heua  presse  he  mangio  di  quelli  he  desstato  il  conssorte 
li  disse  quanto  li  haueua  deto  satana  il  che  prese  di  queli 
porgendoli  la  molgie  .  he  mangio  onde  nel  disscendere  il  cibo 
habasso  si  harecordo  le  parolle  di  DIG  .  onde  uollendo  im- 
pedire  il  cibo  si  posse  la  mano  nella  golla  doue  oggni  homo 
haui  il  segno  .  | 


SATAN  TEMPTETH  EVE  93 

XL  a. 

'When  Satan  had  knowledge  of  this  he  became  mad  with 
indignation.  And  so  he  drew  near  to  the  gate  of  paradise,  whereat 
stood  on  guard  a  horrid  serpent,  which  had  legs  like  a  camel,  and 
the  nails  of  his  feet  cut  like  a  razor  on  every  side.  To  him  said 
the  enemy  :  "  Suffer  me  to  enter  into  paradise." 

'The  serpent  answered:  "And  how  shall  I  suffer  thee  to  enter, 
God  having  commanded  me  to  drive  thee  out  1  " 

'  Satan  answered  :  "  Thou  seest  how  much  God  loveth  thee, 
since  he  hath  set  thee  outside  of  paradise  to  keep  guard  over 
a  lump  of  clay,  which  is  man.  Wherefore,  if  thou  bring  me  into 
paradise  I  will  make  thee  so  terrible  that  every  one  shall  flee  thee, 
and  so  at  thy  pleasure  thou  shalt  go  and  stay." 

'  Then  said  the  serpent  :   "  And  how  shall  I  set  thee  within  1  " 

'  Said  Satan,  "  Thou  art  great  ;  therefore  open  thy  mouth,  and 
I  will  enter  into  thy  belly,  and  so  thou  entering  into  paradise  shalt 
place  me  near  to  those  two  lumps  of  clay  |  that  are  newly  walking  42a 
upon  the  earth." 

'  Then  the  serpent  did  so,  and  placed  Satan  near  to  Eve,  for 
Adam,  her  husband,  was  sleeping.  Satan  presented  himself  before 
the  woman  like  a  beauteous  angel,  and  said  to  her  l  :  "  Wherefore 
eat  ye  not  of  those  apples  and  of  corn  ?  " 

'  Eve  answered  :  "  Our  God  hath  said  to  us  that  eating  thereof 
we  shall  be  unclean,  and  therefore  he  will  drive  us  from  paradise." 

'  Satan  answered  :  "  He  saith  not  the  truth.     Thou  must  know 
that   God  is  wicked  and   envious,  and  therefore  he  brooketh_no_ 
equals,  but  keepeth  every  one  for  a  slave.     And  so  heTath  thus 
jupoken  unto  you,  in  orderjbhat_je  mayliot  Become  equaTto  ~hfmT~ 
But  if  thou  anoTtEy  companion  do  according  to  my  counsel,  ye  shall 
eat  of  those  fruits  even  as  of  the  others,  and  ye  shall  not  remain 
subject  to  others,  but  like  God  ye  shall  know  good  and  evil,  and 
ye  shall  do  that  which  ye  please,  because  ye  shall  be  equal  to  God." 

'Then  Eve  took2  and  ate  of  those  [fruits],  and  when  her 
husband  awoke  she  told  all  that  Satan  had  said  ;  and  he  took  of 
them,  his  wife  offering  them,  and  did  eat.  Whereupon,  as  the  food 
was  going  down,  he  remembered  the  words  of  God;  wherefore, 
wishing  to  stop  the  food,  he  put  his  hand  into  his  throat,  where 
every^man  has  the  mark.  |  J,^ 

'  Chapter  of  the  deprivation  of  Adam. 


1  See  Gen.  iii.  2  sqq.  a  See  Gen.  ill.  6  sqq. 


94  THE  GOSPEL  OF  BARNABAS 

XLI*. 

42b  Allora  chonobero  di  essere  nudi  ambidui  .  onde  uergo- 
gnandosi  loro  pressero  folgie  di  ficho  he  si  fecero  alle  parte 
sachrete  uno  uesstimento  .  passato  il  mezzogiorno  hecho- 
ti  DIG  si  scoperse  he  chiamo  addamo  dicendo  addamo  doue 
sei  .  Risspose  lui  signore  io  mi  son  asscoxo  dalla  presenzza  tua 
perche  io  he  la  mia  molgie  siamo  nudi  he  si  uergogniamo 
di  apresentarci  auanti  di  te  .  disse  allora  DIG  he  chi  uia 
spolgiati  della  inocenza  se  no  il  fruto  che  hauete  mangiato 
per  il  quale  sete  inmondi  he  non  potrete  stare  piu  qui  in 
paradisso  .  Risspose  addamo  ho  signore  la  molgie  che  tu  mi 
hai  dato  mia  preggato  ha  mangiare  he  chosi  ne  o  magiato  . 
disse  allora  DIG  alia  dona  perche  dessti  tal  cibo  al  tuo  conssorte  . 
Bisspose  heua  satana  mia  inganata  he  chossi  mangiai  .  he 
chome  hentro  quiui  quello  reprobo  disse  DIG  .  Risspose  heua 
uno  serpente  che  sta  alia  porta  di  tramontana  il  porto  apresso 
di  me  .  Allora  disse  DIG  ha  addamo  perche  tu  ascoltasti  la 

43a  uoce  di  tua  molgie  he  mangiassti  |  il  fruto  sia  malladeto 
la  terra  nelle  oppere  tui  .  la  quale  ti  produra  roue  he  spine 
onde  nel  sudore  del  tuo  uisso  mangerai  il  pane  .  he  racordati 
che  tu  sei  terra  he  in  terra  ritornerai;  he  parllo  ha  eua 
dicendo  .  he  tu  che  ascoltasti  satana  he  desti  il  cibo  al  tuo  cons 
sorte  starai  sotto  Fimperio  del  homo  il  quale  ti  tenira  chome 
serua  he  partorirai  li  fioli  con  dollore  .  he  chiamato  il  serpe 
DIG  chiamo  langelo  micchaelle  quello  che  tiene  la  spada  di  Diob 
[he]  disse  .  questo  scellerato  serpe  scatia  prima  del  paradisso 
he  di  fuori  talgiali  le  gambe  il  quale  si  lui  uora  chaminare 
si  strasini  la  uita  per  la  terra  .  chiamo  DIG  dapoi  satana c  il 
quale  uene  ridendo  he  disseli  perche  tu  reprobo  hai  inganato 
chostoro  he  li  hai  fato  diuentare  inmondi  .  io  uolgio  che  ogni 
inmonditia  loro  he  di  tutti  li  loro  fioli  che  con  uerrita  farano 
penitenzza  he  mi  seruirano  .  nello  usscire  del  chorpo  loro 


ADAM  AND  EVE  CONTEMNED  95 


'JThen  *  bothjrf  them  knew  that  they  were  naked  ;  wherefore,  42b 
being  ashamed,  they  took  fig  leaves  and  made  a  clothing  for  their 
secret  pai-TsT     When  midday  was  passed,  behold  God  appeared  to 
them,  and  called  Adam,  saying  :   "  Adam,  where  art  thou  1  " 

'  He  answered  :  "  Lord,  I  did  hide  myself  from  thy  presence 
because  I  and  my  wife  are  naked,  and  so  we  are  ashamed  to  present 
ourselves  before  thee." 

'  Then  said  God  :  "And  who  hath  robbed  you  of  your  innocence, 
unless  ye  have  eaten  the  fruit  by  reason  of  which  ye  are  unclean, 
and  will  not  be  able  to  abide  longer  in  paradise  ?  " 

*  Ada5F"answere3  :  "jOJ^oni^  the  wife  wjiomthou  hast  given  me 
besought  me  to  eat,  and  so  I  have  eaten  thereof" 

'Then  said  Gbcl~to  the  woman  :  "  Wherefore  gavest  thou  such 
food  to  thy  husband  1  " 

1  Eve  answered  :  "  Satan  deceived  me,  and  so  I  did  eat." 

'  "  And  how  did  that  reprobate  enter  in  hither  ?  "  said  God. 

'  Eve  answered  :  "  A  serpent  that  standeth  at  the  northern  gate 
brought  him  near  to  me." 

'  Then  said  God  to  Adam  :  "  Because  thou  hast  hearkened  to  the 
voice  of  thy  wife  and  hast  eaten  |  the  fruit,  cursed  be  the  earth  in  43* 
thy  works  ;  it  shall  bring  forth  for  thee  brambles  and  thorns,  and 
in  the  sweat  of  thy  face  shalt  thou  eat  bread.     And  remember  that 
thou  art  earth,  and  to  earth  shalt  thou  return." 

'  And  he  spake  to  Eve,  saying  :  "  And  thou  who  didst  hearken 
to  Satan,  and  gavest  the  food  to  thy  husband,  shalt  abide  under 
the  dominion  of  man,  who  shall  keep  thee  as  a  slave,  and  thou 
'  IHalt  bear  "children  with  Travail." 

~~^\An3  having  called  the  serpent,  God  called  the  angel  Michael. 
him  who  holdeth  the  sword  of  Godb,  [and]  said  :  "  First  drive  forth 
from  paradise  this  wicked  serpent,  and  when  outslde"cut  off  his 
^egsj^  Jor  JiftiFTihalT  wish  to  walk~7  he~must  trail  his  body  upon  the"' 
earth£'  Afterwards  God  called  Satan  c,  who  came  laughing,  and 
"Ee~Bafd  to  him  :  "  Because  thou,  reprobate,  hast  deceived  these 
and  hast  made  them  to  become  unclean,  I  will  that  every  unclean- 
ness  of  them  and  of  all  their  children,  whereof  they  shall  be  truly 
penitent  and  shall  serve  me,  in  going  forth  from  their  body  shall 

a  The  Chapter  of  the  punishment  of  Adam  and  Eve  and  of  the  serpent 
and  Satan.  b  The  sword  of  God.  °  The  curse  of  God  be  on 

Satan.     This  is  the  story. 

1  See  Gen.  iii.  7-19. 


96  THE  GOSPEL  OF  BARNABAS 

hentri  per  la  bocha  tua  he  chosi  serai  satio  de  inmonditie  . 
dete  uno  horibile  rugito  sata  allora  he  disse  posscia  che  tu 
uoi  farm!  sempre  peggio  faro  hanchora  me  quello  chio  potro  . 
43b  allora  disse  DIG  partiti  malladeto  dalla  pressenza  mia  |  allora 
partissi  satana  onde  DIG  disse  ha  addamo  [he]  heua  che  ambi- 
dui  piangeuano  .  andate  fuori  del  paradisso  he  fate  penitenzza 
he  non  si  perdi  la  speranzza  uosstra  perche  io  mandero  il 
uosstro  fiollo  .  talmente  che  il  seme  uosstro  leuera  limperio 
ha  satana  dalla  humana  generatione  .  perche  cholui  che  uenira 
nontio  mioa  li  donero  oggni  chossa  .  asscondetesi  DIG  he  langelo 
michaelle  li  scatio  fuori  del  parradisso  onde  addamo  riuolgen- 
dosi  uiste  scrito  sopra  la  porta  .  uie  sollo  uno  DIG  he  machometo 
he  nontio  di  Diob  .  onde  piangendo  disse  piaci  ha  DIG  ho 
filgiollo  mio  che  tu  uengi  pressto  ha  chauarci  di  misseria  . 
he  chosi  disse  iessu  pecho  satana  he  addamo  per  superbia  luno 
per  sprezare  lomo  he  laltro  per  uollersi  fare  equalle  ha  DIG  . 

XLIIc. 

Piansero  dapoi  ha  quessto  ragionamento  li  discepoli  he  iessu 
piangeua  .  quando  uedetero  molti  che  il  ueniuano  ha  trouare 
perche  li1  principi  di  sacerdoti  fecero  fra  loro  consilgio  di 
44a  prenderlo  nel  parllare  .  onde  |  mandorno  li  leuiti  he  alchuni 
scribi  ha  interogarlo  con  dire  chi  sei  tu  .  confeso  iessu  he  disse 
la  uerrita  io  no  son  il  messia ;  dissero  loro,  sei  tu  helia  ouero 
hieremia  ouero  alcuno  di  proffeti  antichi  .  Risspose  iessu  no  . 
allora  dissero  loro  chi  sei  dicillo  azioche  diamo  tesstimonio 
ha  cholloro  che  cia  mandati  .  Disse  allora  iessu  io  son  una 
uoce  che  chrida  per  tutta  iudea  che  chrida  .  aparechiate  la  uia 
al  nontio  di  Diode  sichome  he  scrito  in  esaia  .  dissero  loro 


MS.  il. 


MAN  EXPELLED  FEOM  PAEADISE  97 

enterj:hrnugh  thy_jgoutb,  and  so  shalt  thou   be   satiated  with 
lincleannesses  V 

'  Satan  then  gave  a  horrible  roar,  and  said  :  "  Since  thou  wiliest  to 
make  rue  ever  worse,  I  yet  will  make  me  that  which  I  shall  be  able  !  " 

'  Then  said  God  :  "  Depart,  cursed  one,  from  my  presence  !  " 
Then  Satan  departed  ;  whereupon  God  said  to  Adam  [and]  Eve,  43b 
who  were  both  weeping:    ''Go_j£forthjrom  paradise,  and  do 
^enance,_and_let_  not^your  hope  fail,_for  I  will  send  your  son  in 
sucITwise  that^your  seed  shall  lifVthe  dominion  of  Satan  from  off 
tEe~Tiuman  race:  for  he  wTio  shall  come,  my  messenger  a.  to  him 
wTITTgiveraltlhings.'1"     ~ 

~nj67rEfdTnmseTF,  and  the  angel  Michael  drave  them  forth  from 
paradise.  Whereupon  Adam,  turning  him  round,  saw  written 
above  the  gate,  "  There  is  only  one  God,  and  Mohammed  is  messenger 
of  God  b."  Whereupon,  weeping,  he  said  :  "May  it  be  pleasing  to 
God,  O  my  son,  that  thou  come  quickly  and  draw  us  out  of  misery." 

'  And  thus,'  said  Jesus,  '  sinned  Satan  and  Adam  through  pride, 
the  one  by  despising  man,  the  other  by  wishing  to  make  himself 
equal  with  God.' 

XLII  c. 

Then  the  disciples  wept  after  this  discourse,  and  Jesus  was 
weeping,  when  they  saw  many  who  came  to  find  him,  for  the  chiefs 
of  the  priests  took  counsel  among  themselves  to  catch  him  in  his 
talk  *.  Wherefore  |  they  sent  the  Levites  and  some  of  the  scribes 
to  question  him  2,  saying  :  '  Who  art  thou  ?  ' 

^^us^confessed,  and  said  the  truth  :  '  I  am  not  the  Messiah.'        44a 

They  said  :  '  Art  thou  'Elijah  or  Jeremiah,  or  any  of  the  ancient 
prophetsj  ' 

Jesus  answered  :___*  No.' 


^  said  they:  'Who  art  thou  ?     Say,  in  order  that  we  may 

give  testimony  to  those  who  sent  us.' 

Then  said  Jesus  :  '  I  am  a  voice  that  crieth  through  all  Judaea, 
and  crieth  :  '^Prepare  ve  th^wavjnrthft  messenger  of  the  Lord  <**," 
even  as  it  is  written  in  Esaias3.' 


a  His  prophet.  b  Inde.   There  is  no  god  but  God,  and  Mohammed 

the  prophet  of  God.    Inde.          c  The  Chapter  of  the  Gospel.  d  The 

children  of  Israel  asked  Jesus,  'Who  art  thou?'  Jesus  said:    'I  am  a 

voice  that  cries  that  they  prepare  the  way  of  the  prophet  of  God,  for  he 

shall  come.'   Inde.  «  The  prophet  of  God. 

1  For  the  Spanish  version  of  this  passage  see  Introduction.  2  Cp. 

Mark  xii.  13  ;  Luke  xi.  54.  »  See  John  i.  19-27. 


98  THE  GOSPEL  OF  BARNABAS 

se  tu  non  sei  il  mesia  ne  helia  ouero  alchuno  profeta  perche 
predichi  noua  dotrina  he  ti  fai  tenire  da  piu  del  messia  . 
Risspose  iessu  li  miracholi  che  DIG  fa  per  le  mie  mani  dimoss- 
trano  che  io  parllo  quelo  che  uolle  DIG  ne  pero  mi  fazo  tenire 
da  quello  che  uoi  dite  .  perche  io  no  son  degno  di  sciolgere  li 
leggami  delle  chalcie  houero  le  choregie  delle  scarpe  del 
nontio  di  Dioa  il  quale  chiamate  messia  .  il  quale  he  fato 
auanti  di  me  he  uenira  dapoi  di  me  he  portera  le  parolle 
di  uerrita  onde  la  fede  sua  non  hauera  fineb  .  Partironosi  li 
leuiti  he  scribi  confusi  he  rinontiorno  il  tutto  alii  principe 
44b  di  sacerdoti  li  quali  dissero  el  |  gia  il  diauollo  adosso  il  quale 
li  rinontia  il  tutto  .  Allora  disse  iessu  alii  disscepoli  suoi  io 
ui  dicho  in  uerita  che  li  principi  he  uechij  del  populo  nosstro 
ricerchano  hochasione  contra  di  me  .  disse  allora  pietro  pero 
non  andare  piu  in  ierusaleme  pero  li  disse  iessu  .  tu  sei  stolto 
he  non  sai  quello  che  tu  parlli  perche  elgie  neccesario  che 

10  patissca  perssecutione  molte  perche  chosi  hano  patito  tutti 

11  proffetij  he  santi  di  DIG  .  ma  non  temo  perche  sono  chon 
noi  he  contra  di  noi  he  deto  quessto  iessu  si  parti  he  andosi 
al  monte  tabor  doue  ascendete  con  lui  pietro  iachobo  he  ioane 
suo  fratello  con  cholui  che  scriue  quessto  .  onde  fato  fu  una 
grande  luce  sopra  di  lui  he  le  uestimenti  sue  diuentorno  chome 
neue   biache   he  la   facia  sua   rissplendeua   chome   il  solle  . 
he  hecho  che  uenero  moise  he  helia  parllando  chon  iessu  circha 
ha  quanto   doueua  uenire   sopra   la  gente   nosstra  he   sopra 
la  citta  santa  .  parlo  pietro  dicendo  siggnore  elgie  bono  il 
stare  quiui  pero  se  tu  uoi  faremo  quiui  tre  stantie  .  una  per  te 
una  per  mosse  he  laltra  per  helia  he  mentre  parllaua  furno 
choperti  da  una  neuola  biancha  he  sentirno  una  uoce  dire  . 


b  u 

_A      Ijui!      (Jjl>      8-iJ.>«      t5Jl-X->       ,^-«      LS^^*"}       (_S^* 


THE  TRANSFIGURATION  99 

They  said  :  '  If  thou  be  not  the  Messiah  nor  Elijah,  or  any 
prophet,  wherefore  dost  thou  preach  new  doctrine,  and  make 
thyself  of  more  account  than  the  Messiah  1 ' 

Jesus  answered  1 :  '  The  miracles  which  God  worketh  by  my 
hands  show_thatl  speak  that  which  God_  willeth ;  nor  indeed  do 
f  make  myself  to  be  accounted  as  him  of  whom  ye  speak.  For 
I  am  not  worthy  to  unloose  the  ties  of  the  hosen  or  the  latchets  of 
the  shoes  of  the  messenger  of  God  a  whom  ye  call  "  Messiah,"  who 
was  made  before  me,  and  shall  come  after  me,  and  shall  bring  the 
words  of  truth,  so  that  his  faith  shall  have  no  endb  V 

The  Levites  and  scribes  departed  in  confusion,  and  recounted  all 
to  the  chiefs  of  the  priests,  who  said:  'He  hath  |  the  devil  on  his  44a 
back  who  recounteth  all  to  him.' 

Then  said  Jesus  to  his  disciples3 :  'Verily  I  say  unto  you,  that  the 
chiefs  and  the  elders  of  our  people  seek  occasion  against  me/ 

Then  said  Peter :  '  Therefore  go  not  thou  any  more  into 
Jerusalem.' 

Therefore  said  Jesus  unto  him  :  '  Thou  art  foolish,  and  knowest 
not  what  thou  sayest,  for  it  is  necessary  that  I  should  suffer  many 
persecutions,  because  so  have  suffered  alljthe  prophets  and  holy 
ones  of  God.  But  fear 'not,  for  there  be4  that  are  with  us"  "and 
there  be  that  are  against  us.' 

And  having  said  this,  Jesus  departed  and  went  to  the  mount 
Tabor B,  and  there  ascended  with  him  Peter  and  James  and  John 
his  brother,  with  him  who  writeth  this.     Whereupon  there  shone 
a  great   light  above  him,  and  his  garments   became  white  like_      / 
snow  and  his  face_^is^ejied_ag_th.e_gun1_and  lo!  there  came  Moses      (V  . 
^and  JtClijah  speaking  with  Jesus  concerning  all  that  needs  must 
come  upon  our  race  and  upon  the  holy  city^ 

T*eteT~spak~e~|  saying  :  '  Lord,  it  is  good  to  be  here.  Therefore,  if 
thou  wilt,  we  will  make  here  three  tabernacles,  one  for  thee  and 
one  for  Moses  and  the  other  for  Elijah.'  And  while  he  spake  they 
were  covered  with  a  white  cloud,  and  they  heard  a  voice  saying : 

•  The  prophet  of  God.  b  Jesus  said  :  '  It  is  not  fitting  for  me  that 

he  [?  I]  should  be  a  servant  to  (sic)  the  shoes  of  the  prophet  of  God,  for 
he  was  created  before  me  and  shall  come  after  me,  and  his  religion  Avill 
remain  for  ever.'  Inde. 


1  Cp.  John  v.  36.  2  NB.  Here,  as  in  87%  2o8b,  Mohammed  is  identified 
with  Messiah  ;  in  the  Qoran  Jesus  is  so  called  ;  and  in  Barnabas  also  (3*) 
he  is  '  chiamato  Christo.'  3  ?  cp.  Matt.  xvi.  22-23  5  Mark  viii.  13-33. 

4  Cp.  2  Kings  vi.  12  and  (?)  Matt.  xii.  30.  5  See  Matt.  xvii.  1-7  and 

parallels.     The  specification  of  Tabor  is  however  later  than  the  Gospels. 

H  2 


100  THE  GOSPEL  OF  BARNABAS 

45a  hecho  il  |  senio  mio  nel  quale  mi  sono  chompiaciuto  lui 
ascoltate  .  furno  ripieni  di  paura  li  disscepoli  he  chasscorno 
con  la  facia  sopra  la  terra  chome  morti  .  disscexe  iessu  he 
leuo  li  suoi  disscepoli  dicendo  non  temete  perche  DIG  ui  amma  a 
he  affato  quessto  azioche  chrediate  alle  mie  parolle  . 

XLIIIb. 

Disscexe  iessu  alii  otto  disscepoli  che  abasso  lo  aspetauano  . 
he  naro  li  quatro  alii  otto  quanto  haueuano  ueduto  pero  si 
parti  quel  giorno  dal  chore  loro  ogni  dubio  di  iessu  saluo  iuda 
isscariot  che  niente  chredeua  .  sentosi  iessu  apie  del  monte 
he  mangiorno  di  fruti  saluatici  perche  non  haueuano  pane  . 
allora  disse  andrea  tu  ci  hai  deto  molte  chosse  del  messia  pero 
di  gratia  dici  chiaramente  il  tutto  he  il  pregorno  similmente 
li  altri  disscepoli  .  Disse  iessu  adonque  ogniuno  che  opera 
elgi  opera  per  uno  fine  nel  quale  se  compiaze  .  pero  ui  dicho  che 
DIG  in  uerita  perche  he  perffetto0  non  ha  bissogno  di  com- 
piacimento  essendo  che  in  se  steso  si  compiace  .  onde  uollendo 
operare  chreo  auanti  di  ogni  chossa  la  anima  del  nontio  suod  per 
45b  il  qualle  J  determine  chreare  il  tutto  e  .  anzioche  prendessero 
le  chreature  in  DIG  letitia  he  beatitudine  onde  il  nontio  suo 
prendessi  dilleto  in  tutte  le  sui  chreature  .  le  quali  ha  con- 
stituito  serui  suoi  he  perche  quessto  se  no  perche  chosi  elgia 
uoluto  .  io  ui  dicho  in  uerita  che  oggni  proffeta  quando  he 
uenuto  sollo  ha  una  natione  ha  portato  il  charatere  della 
misserichordia  di  DIG  .  pero  non  si  esstendeuano  li  loro 
sermoni  se  non  ha  quello  popullo  che  herano  mandati  . 
ma  il  nontio  di  DIG  f  quando  elgi  uenira  DIG  li  dara g  chome 
sigillo  de  la  mano  sua  talmente  che  .  elgi  portera  la  salute 
he  misserichordia  ha  tutte  le  natione  del  monddo  che  rice- 
uerano  la  sua  dotrina  .  Elgi  uera  com  potessta  sopra  li  empij  he 
disstrugera  la  iddolatria  talmente  che  fara  confuso  satana 
imperoche  .  chosi  promisse  DIG  ha  abraham  dicendo,  echo  che 


THE  DOCTRINE  OF  THE  MESSIAH  101 

'Behold   |   my  servant,   in  whom   I   am  well   pleased ;    hear   ye  45a 
him.' 

The  disciples  were  filled  with  fear,  and  fell  with  their  face  upon 
the  earth  as  dead.  Jesus  went  down  and  raised  up  his  disciples, 
saying  : '  Fear  not,  for  God  loveth  youa,  and  hath  done  this  in  order 
that  ye  may  believe  on  my  words.' 

XLIII  *>. 

Jesus  went  down  to  the  eight  disciples  who  were  awaiting  him 
below.  And  the  four  narrated l  to  the  eight  all  that  they  had  seen  : 
and  so  there  departed  that  day  from  their  heart  all  doubt  of  Jesus, 
save  [from]  Judas  Iscariot,  who  believed  naught.  Jesus  seated 
himself  at  the  foot  of  the  mountain,  and  they  ate  of  the  wild 
fruits,  because  they  had  not  bread. 

Then  said  Andrew :  '  Thou  hast  told  us  many  things  of  the 
Messiah,  therefore  of  thy  kindness  tell  us  clearly  all.'  And  in  like 
manner  the  other  disciples  besought  him. 

Accordingly  Jesus  said :  '  Everyone  that  worketh  worketh  for 
an  end  in  which  he  findeth  satisfaction.  "Wherefore  I  say  unto 
you  that  God,  verily  because  he  is  perfect0,  hath  not  need  of  satis^ 
faction,_seeing  that  he  hath  satisfaction  himself^  And  so,  willing 
to  work,  he  created  before  all  things  the  soul  of  his  messenger d,  for 
whom  |  he  determined  to  create  the  whole6,  in  order  that  the  45b 
creatures  should  find  joy  and  blessedness  in  God,  whence  his 
messenger  should  take  delight  in  all  his  creatures,  which  he  hath 
appointed  to  be  his  slaves.  And  wherefore  is  this  so,  save 
because  thus  he  hath  willed  1 

'Verily  I  say  unto  you,  that  every  prophet  when  he  is  come 
hath  borne  to  one  nation  only  the  mark  of  the  mercy  of  God.  And 
scrtheir  words  were  not  extended  save  to  that  people  to  which  they 
were  sentT~EuI  ^th~e~^essenger"of  God^Twhen  he"sh"air"come7  God 
shall  give  to  hims  as  it  were  the  seal  of  his  hand,  insomuch  that  he 
shall  carry  salvation  and  mercy  to  all  the  nations  of  the  world 
that  shall  receive  his  doctrine.  He  shall  come  with  power  upon 
the  ungodly,  and  shall  destroy  idolatry,  insomuch  that  he  shall 
make  Satan  confounded  ;  for  so  promised  God  to  Abraham,  saying  : 

a  God  loveth.  b  This  is  the  Chapter  of  the  creation  of  the 

prophet  of  God.  c  God  is  perfect.  d  First  of  all  God  created 

the  spirit  of  his  prophet.  e  God  arranges.  f  The  prophet  of  God. 

6  God  gives. 


1  Contrast  Matt.  xvii.  9. 


102  THE  GOSPEL  OF  BAKNABAS 

m 
nel  seme  tuo  benediro  tutte  le  tribu  della  terra  .  he  sichome 

spezasti  li  iddoli  ho  abraham  chossi  fara  il  seme  tuo  . 
Risspose  iachobo  ho  maestro  dici  in  chi  e  fato  quessta  pro- 
messa  perche  li  iudaei  dichono  in  ixach  he  li  issmaeliti 
dichono  in  ismaele  .  Risspose  iessu  dauit  de  chie  filgiolo 
he  di  qual  stirpe  .  Risspose  iachobo  de  ixach  perche  isach  I 
46a  fu  padre  de  iachob  he  iachob  fu  padre  di  iuda  della  chui 
stirpe  he1  dauit  .  allora  disse  iessu  he  il  nontio  di  DIG*  quando 
uenira  de  qualle  stirpe  uera  elgi  .  Rissposero  li  disscepoli  di 
dauit  onde  disse  iessu  uoi  ue  inganate  perche  dauit  in  spirito 
lo  chiama  signorre  chosi  dicendo  .  ha  deto  DIG  al  mio  signore 
siedi  alia  mia  destra  insino  chio  pono  li  tuoi  innimici  scagno 
delli  tuoi  piedi  .  metera  DIG  la  tua  bacheta  che  signoregera 
in  mezzo  li  tuoi  innimicj  .  se  il  nontio  di  Dio  a  il  quale  chiamate 
messia  b  fusi  fiolo  di  dauit  chome  dauit  lo  chiameria  signore  . 
chredetimi  perche  in  uerita  ui  dicho  che  la  promision  fu  fata 
in  ismael  he  no  in  isach. 

XLIVc. 

Dissero  adonque  li  dissepoli  .  ho  maesstro  elgie  chossi 
scrito  nel  libro  di  mosse  che  in  isach  fu  fata  la  promissione  . 
Risspose  iessu  con  gemito  elgie  scrito  chosi  ma  pero  non  la 
scrito  mosse  ne  iosue  ma  sibene  li  rabinid  nostri  che  non  temono 
DIG  .  io  ui  dicho  in  uerita  che  se  uoi  considerarete  le  parolle 
dello  angello  gabriel  trouarete  la  malitia  di  nosstri  scribi 
he  dotori  .  imperoche  disse  langello,  abraham  tutto  il  monddo 
46b  conosejra  chome  DIG  ti  hamma6  ma  chome  chonoscerail  mondo 
lo  ammore  che  tu  porti  ha  DIG  .  certo  che  elgie  necessario  che 
tu  facia  qualche  chossa  per  ammore  di  DIG  .  Risspose  abraham 
hecho  il  seruo  di  DIG  pronto  affare  tutto  quello  che  uora  DIG  . 


1  MS.:  ha. 


103 

"  Behold,  in  thy  seed  I  will  bless  all  the  tribes  of  the  earth  ^and 
at  thou  hast  broken  in  pieces  tlie  idols  ^  U  Abraham,  even  so  shall 
my" seed  do." ' 

'    James  answered  :  '  0  master,  tell  us  in  whom  this  promise  was 
made ;  for  the  Jews  say^in  Isaac/'  and  the  Ishmaelites  say  "  in 
Ishmael."  ' 
"     JesulTanswered  :  '  David,  whose  son  was  he,  and  of  what  lineage  ?' 

James  answered  :  '  Of  Isaac ;  for  Isaac  |  was  father  of  Jacob,  and  46* 
Jacob  was  father  of  Judah,  of  whose  lineage  is  David.' 

Then  said  Jesus2 :  '  And  the  messenger  of  God  a  when  he  shall 
come,  of  what  lineage  will  he  be  1 ' 

The  disciples  answered  :   '  Of  David.' 

Whereupon  Jesus  said:  'Ye  deceive  yourselves;  for  David  in 
spirit  calleth  him  lord,  saying  thus3:  "God  said  to  my  lord,  sit 
thou  on  my  right  hand  until  I  make  thine  enemies  thy  footstool. 
God  shall  send  forth  thy  rod  which  shall  havg_lordship_  m  the  midst 
'of  thine  enemies."  If  the  messenger  of  Goda  whom  ye  call  Messiah b 
were  son  of  David,  how  should  David  call  him  lord  1  Believe  me,  ,  .  U 
for  verily  I  say  to  you,  that  the  promise  was  made  in  Ishmael,  not  r^  fr*-/ 

in  Isaac.' 

XLIVc. 

Thereupon  said  the  disciples:  (O  master,  it  is_th"«  w"t-faP  in 
the  book  of  Moses,  that  in  Isaac  was  the  promise  madeV 
"  Jesus  answeredT^wttinTgroan :  '  IFls~~scTwritten,  but  Moses 
wrote  it  not,  nor  Joshua,  but  rather  our  rabbins d,  who  fear  not 
God 5.  Verily  I  say  unto  you,  that  if  ye  consider  the  words  of  the 
angel  Gabriel,  ye  shall  discover  the  malice  of  our  scribes  and  doctors. 
For  the  angel  said :  "  Abraham,  all  the  world  shall  know  |  how  46b 
God  loveth  thee  e ;  but  how  shall  the  world  know  the  love  that  thou 
bearest  to  God  1  Assuredly  it  is  necessary  that  thou  do  something 
for  love  of  God."  Abraham  answered  :  "  Behold  the  servant  of 
God,  ready  to  do  all  that  which  God  shall  will." 

*  The  prophet  of  God.  b  Prophet.  °  This  is  the  Chapter  of 

Ahmed  Mohammed,  -the  prophet  of  God.  d  The  Jews  change  words 

after  they  have  been  composed,  and  afterwards  the  Christians  in  the 
same  way  change  them  in  the  Gospel.  e  God  loveth. 

1  See  above,  30*.         a  Cp.  and  contrast  Matt.  xxii.  41-5  and  parallels. 
8  Ps.  ex. i,  2.    (N.B.  ver.  2  is  not  quoted  in  the  Gospels.)  *  Cp.  Rom. 

ix.  7  ;  Gal.  iv.  23,  28,  and  Gen.  xvii.  21.  5  For  this  accusation  of 

falsification  see  also  i6b,  201%  and  on  Ishmael  as  Child  of  Promise,  also 
156°,  aoib,  216". 


104  THE  GOSPEL  OF  BARNABAS 

allora  parllo  DIG  dicendo  habraham  pilgia  il  filgiolo  tuo 
primogenito  issmaele  he  uieni  sopra  il  monte  ha  sachrificharlo*  . 
chome  he  primogenito  isach  se  quando  naque  isach  ismaelle 
haueua  sette  hanni  .  allora  dissero  li  dissepoli  chiara  he  la 
bugia  di  nosstri  dotori  pero  dici  tu  la  uerita  perche  eho- 
nosciamo  te  essere  mandate  da  Diob  .  Risspose  allora  iessu 
io  ui  dicho  in  uerita  que  satana  sempre  cercha  di  scancellare 
la  leggie  di  DIG  he  pero  chon  li  suoi  seguaci  hipochriti  he 
malfttori  .  li  uni  con  falssa  dotrina  he  li  altri  com  pessima 
uita  hogidi  hano  quasi  il  tutto  contaminato  per  modo  che 
apena  si  troua  la  uerita  c.  guai  alii  hipochriti  perche'le  laudi 
di  quessto  modo  seli  convertira  in  ingiurie  he  tormenti  nello 
inferno  .  io  adonque  ui  dicho  che  il  nontio  di  Diod  he  uno 
spledore  e  f  che  dara  allegrezza  ha  quasi  tutto  quello  che  ha 
fato  DIG  imperoche  .  elgie  adornato  de  spirito  de  intelleto  he  di 
47a  consilgio  .  de  spirito  di  sapienzza  he  fortezza  |  .  de  spirito 
de  timore  he  ammore  .  de  spirito  de  prudenzza  he  di  tem- 
perie  .  elgie  adornato  de  spirito  di  charita  he  missericordia  . 
de  spirito  de  iustitia  he  pieta  .  de  spirito  di  mansuetudine  he 
patienzza  .  il  quaje  ha  riceuto  da  DIG  tre  uolte  piu  de  quanto 
elgi  a  donate  ha  tutte  le  sui  chreatureg  .  ho  beato  tempo 
quando  elgi  uenira  al  monddo  chredetimi  chio  Io  ueduto  he 
fatoli  riuerenzza  sichome  ogni  proffeta  Io  aueduto  .  essendo 
che  del  spirito  suo  DIG  li  dono  la  proffetia  .  he  quando  Io  ho 
ueduto  la  anima  mia  si  riempite  di  conssolatione  dicendo  . 
ho  machometoh  DIG  sia  co  te  il  quale  mi  facia  degno  di 
sciolgere  li  tuoi  chalciamenti  .  perche  quessto  otenendo  saro 
grande  prof  eta  he  santo  di  DIG*  he  deto  questo  iessu  resse 
le  gratie  ha  DIG  . 


4)1 

9   UL 

i  —  1  ^XUST          8   M         41)1.  h  J?sr*  b. 


f  039   ULJ    ^   ^*   u>r*c    ULJ 


SPIRITUAL  ENDOWMENT  OF  MESSIAH          105 

'  Then  spake  God,  saying  to  Abraham :  "  Take  thy  son  *,  thy 
firstborn  Ishmael,  and  come  up  the  mountain  to  sacrifice  hima." 
How  is  Isaac  firstborn,  if  when  Isaac  was  born  Ishmael  was  seven 2 
years  old  1 ' 

Then  said  the  disciples  :  '  Clear  is  the  deception  of  our  doctors  : 
therefore  tell  us  thou  the  truth,  because  we  know  that  thou  art 
sent  from  God  V 

Then  answered  Jesus :  '  Verily  I  say  unto  you,  that  Satan  ever 
seeketh  to  annul  the  laws  of  God  ;  and  therefore  he  with  his  fol 
lowers,  hypocrites  and  evil-doers,  the  former  with  false  doctrine, 
the  latter  with  lewd  living^  to-day  have  contaminated  almost  all_ 
things,  so  that  scarcely  is  the  truth  found0.  Woe  to  the  hypocrites  ! 
for  the  praises  of  this  world  shall  turn  for  them  into  insults  and 
torments  in  hell. 

'  I  therefore  say  unto  you  that  the  messenger  of  God d  is  a 
splendour  e  f  3  that  shall  give  gladness  to  nearly  all  that  God  hath 
made,  for  he  is  adorned  with4  the  spirit  of  understanding  and  of 
counsel,  the  spirit  of  wisdom  and  might,  |  the  spirit  of  fear  and  47a 
love,  the  spirit  of  prudence  and  temperance ;  he  is  adorned  with 
the  spirit  of  charity  and  mercy,  the  spirit  of  justice  and  piety,  the 
spirit  of  gentleness  and  patience,  which  he  hath  received  from 
God  three  times  more  than  he  hath  given  to  all  his  creatures %. 

0  blessed  time,  when  he  shall  corne  to  the  world  !     Believe  me  that 

1  have  seen  him   and  have   done   him  reverence,   even    as    every 
prophet  hath  seen  him  :   seeing  that  of  his  spirit  God  giveth  to 
them  prophecy.      And  when  I  saw  him  my  soul  was  filled  with 
consolation,  saying  :  "  O  Mohammed  h  5,  God  be  with  thee,  and  may 
he  make  me  worthy  to  untie  thy  shoelatchet,  for  obtaining  this  I 
shall  be  a  great  prophet  and  holy  one  of  God*/' ' 

And  having  said  this,  Jesus  rendered  his  thanks  to  God. 


a  Account  of  the  sacrifice  of  Ishmael.  b  God  sends.  c  The 

Jews  change  words  after  they  have  been  composed,  and  afterwards 
the  Christians  in  the  same  way  change  them  in  the  Gospel.  d  The 

prophet  of  God.  e  Ahmed.  '  In  the  Arabic  tongue  Ahmed,  in  the 
Amran  (Hebrew)  tongue  Messia,  in  Latin  Consolator,  in  Greek  Paracletus. 
8  God  bestows.  h  0  Mohammed  !  '  Said  Jesus  :  '  I  have  seen 

the  prophet  of  God,  and  I  cried  and  said,  "  0  Mohammed,  if  God  permits 
me  to  serve  your  shoes  I  will  be  the  greatest  of  the  prophets."'  Inde. 


1  Cp.  Gen.  xxii.  2,  and  for  Ishmael  as  sacrificed,  see  i2b  (p.  23,  note  6). 
2  According  to  Gen.  xvii.  25,  he  would  be  14  years  old.  s  Cp.  iob,  i6b. 
*  Cp.  Isa.  xi.  2.  5  Cp.  note  on  4ob. 


106  THE  GOSPEL  OF  BARNABAS 

XLV*. 

Allora  uene  langelo  gabrielo  ha  iessu  .  he  li  parllo  in 
modo  che  hanchora  noi  sentiuamo  la  sua  uoce  il  quale  disse, 
leua  ti  he  ua  in  ierussaleme  .  si  parti  adoque  iessu  he  asscexe 
in  ierussaleme  onde  il  giorno  del  sabato  hentro  nel  tempio 
he  comincio  ha  amaestrare  la  gente  .  onde  chonchorse  il 

47b  popolo  al  tempio  chon  |  il  pontifice  he  sacerdoti  li  quali  si 
hachosstorno  ha  iesu  dicendo  .  ho  maestro  cie  stato  deto 
che  tu  dici  malle  di  noi  pero  guarda  che  non  ti  auenga  qualche 
malle  .  Risspose  iessu  io  ui  dicho  in  uerita  chio  dicho  malle  de 
li  hipochriti  pero  se  uoi  sette  hipochriti  dicho  contra  di  uoi b . 
R/issposero  loro,  chie  hipochrita  parllaci  chiaro  .  Disse  iessu, 
in  uerita  ui  dicho  che  cholui  il  quale  fa  chossa  bona  azioche  li 
homeni  il  ueda  che  elgie  hipochrita  imperoche  .  il  suo  hoperare 
nom  penetra  il  chore  il  quale  nom  pole  uedere  li  homeni  he 
pero  lasscia  in  quello  ogni  in  monddo  pensiero  he  ogni  sporcha 
cocupiscienzza c .  sapete  chie  hipochrita  cholui  che  co  la  lingua 
serue  DIG  ma  chon  il  chore  serue  li  homeni  .  ho  missero  che 
morendo  perde  tutta  la  mercede  sua  d  perche  in  cio  dice  dauit 
profeta  .  non  ponete  la  uosstra  fiducia  im  principi  nelli  noli 
di  homeni  nelli  quali  non  he  sallute  .  perche  alia  morte 
perisscono  li  suoi  pensieri ;  anziche  auanti  la  morte  si  trouano 
priui  di  mercede  .  perche  lomo  he  chome  disse  iob  proffeta 
di  DIG  he  instabile  per  modo  che  elggi  non  sta  giamai  intuno 
stato  .  per  modo  che  se  ogidi  ti  lauda  dimani  ti  uitupera 

48a  he  se  ogidi  ti  uolle  pre  |  miare  dimani  ti  uora  spolgiare  . 
Guai  alii  hipochriti  pero  perche  la  loro  mercede  he  uanad  . 
Viue  DIG  e  alia  chui  pressenza  io  sto  che  lo  hipochrita  he 
ladro  he  sachrileggio  imperoche  elgi  si  serue  della  leggie 
per  parere  bono  .  he  roba  lo  honore  di  DIG  al  qual  sollo  si 
apartiene  laude  he  honore  im  sempiterno  .  da  piu  ui  dicho 


HYPOCRISY  REBUKED  107 

XLV*. 

Then  came  the  angel  Gabriel  to  Jesus,  and  spake  to  him  in  such 
wise  that  we  also  heard  his  voice,  which  said  :  '  Arise,  and  go  unto 
Jerusalem  ! ' 

Accordingly  Jesus  departed  and  went  up  to  Jerusalem.  And 
on  the  sabbath  day  he  entered  into  the  temple,  and  began  to  teach 
the  people.  Whereupon  the  people  ran  together  to  the  temple 
with  |  the  high  priest  and  priests,  who  drew  nigh  to  Jesus,  saying: 
;  0  master,  it  hath  been  said  to  us  that  thou  sayest  evil  of  us ; 
therefore  beware  lest  some  evil  befall  thee.' 

Jesus  answered  :  '  Verily  I  say  unto  you,  that  I  speak  evil  of 
the  hypocrites;  therefore  if  ye  be  hypocrites  I  speak  against 
you  V 

They  answered  :  * JWho_is_ _a_hypocritej     TjslJjusjslAinlyy 

Said  Jesus :  '  Verily  I  say  to  you,  that  he  who  doeth  a  good 
thing  in  order  that  men  may  see  him,  even  he  is  a  hypocrite,  foras 
much  as  his  work  penetrateth  not  the  heart  which  men  cannot  see, 
and  so1  leaveth  therein  every  unclean  thought  and  every  filthy 
lust c.  Know  ye  who  is  hypocrite  1  He  who  ^^h_hi£tong^_e  serveth 
God,  but  with  his  heart  serveth  men.  0  wretched  man  !  for  dying 
he  loseth  all  his  reward  J.  For  on  this  matter  saith  the  prophet 
David 2  :  "  Put  not  your  confidence  in  princes,  [nor]  in  the  children 
of  men,  in  whom  is  no  salvation;  for  at  death  their  thoughts 
perish " :  nay,  before  death  they  find  themselves  deprived  of 
reward,  for  "  man  is,"  as  said  Job  the  prophet  of  God  3,  "  unstable, 
so  that  he  never  continueth  in  one  stay."  So  that  if  to-day  he 
praiseth  thee,  to-morrow  he  will  abuse  thee,  and  if  to-day  he 
willeth  to  reward  thee,  |  to-morrow  he  will  be  fain  to  despoil  thee. 
Woe,  then,  to  the  hypocrites,  because  their  reward  is  vain  d.  As 
God  liveth  e,  in  whose  pre>  ence  I  stand,  the  hypocrite  is  a  robber 
and  committeth  sacrilege,  inasmuch  as  he  maketh  use  of  the  law 
to  appear  good,  and  thieveth  the  honour  of  God,  to  whom  alone 
pertaineth  praise  and  honour  for  ever. 


•  The  Chapter  of  the  hypocrites.  b  Account  of  the  hypocrite. 

c  Verily  the  hypocrites  are  vile.   Inde.  d  Verily  the  hypocrites  do  not 

know.     Inde.  e  By  God  the  living. 


1  Or,  he  leaveth.  2  Ps.  cxlvi.  3,  4.  3  Cp.  Job  xiv.  2b. 


108  THE  GOSPEL  OF  BAENABAS 

che  lo  hipochrita  non  ha  fedea  imperoche  se  lui  chredesse 
che  DIG  uede  il  tuttob  he  co  tremedo  iuditio  punisse  le 
scellerita  .  elgi  purificharia  il  chore  suo  il  quale  perche 
non  ha  fede  tiene  pieno  de  inniquitac  .  io  ue  dicho  in 
uerita  che  lo  hipochrita  he  chome  uno  sepolchro  il  quale  di 
fuori  he  biancho  ma  di  dentro  he  pieno  di  fetore  he  uermi  . 
se  uoi  addonque  ho  sacerdoti  fate  il  seruitio  di  DIG  perche 
DIG  uia  chreati  d  he  uello  chomanda  nom  parllo  contra  di  uoi 
perche  sete  send  di  DIG  .  ma  se  uoi  fate  il  tutto  per  uadagno 
he  pero  chomprate  he  uendette  nel  tempio  chome  intuna 
piazza  no  rissguardando  .  che  il  tempio  di  DIG  he  chassa 
di  horatione  he  non  di  negotij  la  qualle  conuertite  in  speloncha 
48b  di  ladroni  .  se  il  tutto  fate  per  piacere  alii  home|ni  he  messo 
hauete  in  obliuione  DIG  .  chrido  chontra  di  uoi  che  sette  fioli 
del  diauollo  he  non  fioli  di  habbraham  il  qualle  lascio  la  chasa 
di  suo  padre  per  ammore  di  DIG  he  uolsse  amazare  il  propio 
filgiollo  .  guai  ha  uoi  ho  sacerdoti  he  dotori  se  uoi  sete  talli 
imperoche  DIG  ui  leuera  il  sacerdotio  . 

XLVIe. 

Di  nouo  parllo  iessu  dicendo  .  io  ui  propono  uno  exepio 
elgi  fu  uno  padre  di  familgia  il  qualle  pianto  una  uigna  he  li 
fece  una  siepe  azioche  non  fussi  chonchulchata  da  animali  . 
he  inmezzo  ui  fabricho  uno  torchulo  per  il  uino  onde  la  dete 
ha  pissone  ha  agricholtori  .  onde  uenuto  il  tempo  di  racholgere 
il  uino  mando  li  suoi  serui  li  quali  uedendo  li  agricholtori  . 
alchuni  lapidorno,  alchuni  abrugiorno  he  altri  di  cortelo  uissero  J 
he  quessto  molte  uolte  feccero  .  Ditemi  che  chossa  fara  il 
patrone  della  uigna  sopra  li  agricholtori  .  Rissposero  ogniuno 
mallamente  li  fara  perire  he  la  sua  uigna  dara  ad  altri 
agricholtori  .  pero  disse  iessu  non  sapete  uoi  che  la  uigna 
49a  he  la  chassa  de  issdraelle  he  li  agricholto  |  ri  sono  il  populo 


_J| 


See  note  6  on  opposite  page. 


109 

'Furthermore  I  say  to  you,  that  the  hypocrite  hath  not  faith a, 
forasmuch  as  if  he  believed  that  God  seeth  all b  and  with  terrible 
judgement  would  punish  wickedness,  he  would  purify  his  heart, 
which,  because  he  hath  not  faith,  he  keepeth  full  of  iniquity  c.  Verily 
I  say  unto  you,  that  the  hypocrite  is  as  a  sepulchre  \  that  without 
is  white,  but  within  is  full  of  corruption  and  worms.  So  then  if 
ye,  0  priests,  do  the  service  of  God  because  God  hath  created  you  d 
and  asketh  it  of  you,  I  speak  not  against  you,  for  ye  are  servants 
of  God ;  but  if  ye  do  all  for  gain,  and  so  buy  and  sell  in  the 
temple  as  in  a  market-place,  not  "regarding  tJmt^J;he_Jtemj:>]e_j)f 
God  is  a  house  of  prayer  and  not  of  merchandise 2,  which  ye  con^_ 
vert  into  a  cave  of  robbers  3 :  if  ye  do  all  to  please  men,  |  and  have  48' 
God  out  oi'  your  mind ;  then  cry  I  against  you  that  ye  are  sons 


of  the  devil,  and  not  sons  of  Abraham 4,  who  left  his  father's 
house  for  love  of  God,  and  was  willing  to  slay  his  own  son.  Woe 
unto  you,  priests  and  doctors,  if  ye  be  such,  for  God  will  take  away 
from  you  the  priesthood ! ' 

XLVI  e. 

Again  spake  Jesus,  saying 5 :  '  I  set  before  you  an  example. 
There  was  a  householder  who  planted  a  vineyard,  and  made  a 
hedge  for  it  in  order  that  it  should  not  be  trampled  down  of 
beasts.  And  in  the  midst  of  it  he  built  a  press  for  the  wine, 
and  thereupon  let  it  out  to  husbandmen.  Whereupon,  when 
the  time  was  corne  to  collect  the  wine  he  sent  his  servants ;  whom 
when  the  husbandmen  saw,  they  stoned  some  and  burned  some, 
and  others  they  ripped  open6  with  a  knife.  And  this  they  did 
many  times.  Tell  me,  what  will  the  lord  of  the  vineyard  do  to 
the  husbandmen?' 

Every  one  answered :  '  In  evil  wise  will  he  make  them  to 
perish,  arid  his  vineyard  will  he  give  to  other  husbandmen.' 

Therefore  said  Jesus  :  '  Know  ye  not  that  the  vineyard  is  the 
house  of  Israel,  and  the  husbandmen  |  are  the  people  of  Judah  and  49'"1 


a  Verily  the  hypocrites  have  no  faith.    Inde.  b  God  regards  every 

thing.         °  Verily  the  hypocrites  are  iniquitous.    Inde.         d  God  creates. 
9  The  Chapter  of  the  Sabbath  day. 


1  Matt,  xxiii.  27.  2  Cp.  John  ii.  16.  *  Cp.  Matt.  xxi.  13  and 

parallels.  4  Cp.  John  viii.  33-44.  5  See  Matt.  xxi.  33-41  and 

parallels.  6  Rendering  vissero  as  =  viscerorno. 


110  THE  GOSPEL  OF  BARNABAS 

di  iudea  he  ierusalem  .  guai  ha  uoi  perche  DIG  he  adirato3 
contra  di  uoi  hauendo  uisso  tanti  profeti  di  DIG  per  modo 
che  al  tempo  di  hachab  non  si  trouaua  chi  sepellisero  li  santi 
di  DIG  .  he  deto  quessto  uoleuano  prederlo  li  pontifici  ma 
temetero  la  plebe  la  quale  il  magnifichaua  .  allora  iessu 
uedendo  una  dona  la  quale  dalla  natiuita  sua  staua  con  il  chapo 
inchinato  uersso  terra  .  disse  lieua  il  chapo  ho  dona  in  nome 
de  il  nosstro  DIG  b  azioche  chonosscano  chosstoro  che  io  parllo  la 
uerrita  he  che  DIG  uolle  che  io  il  nontij  .  allora  si  leuo  la  dona 
sana  magnifichando  DIG  .  chrido  il  principe  di  sacerdoti  dicendo 
chosstui  non  e  mandate  da  DIG  il  quale  non  chustodisse  il 
sabbato  che  ogidi  ha  santo  uno  inffermo  .  Risspose  iessu 
hora  dimi  non  e  licito  parllare  il  giorno  del  sabato  he  fare 
horatione  per  la  altrui  salute  .  he  qualle  si  troua  di  uoi 
che  chascandoli  il  sabato  lasino  ouero  il  boue  nella  fosa  non 
il  chaui  fuori  il  sabato  certo  che  niuno  .  he  io  adonque 
hauero  uiollato  il  giorno  del  sabbato  per  hauere  dato  sallute 
aduna  fiolla  de  issdraelle  certamente  che  quiui  si  chonossce 
la  hipochrisia  tua  .  ho  quanti  sono  hogidi  che  temono  una 
palgia  nello  altrui  hochio  che  li  perchuoti  hauendo  uno  traue 
49b  che  li  troncha  il  chapo  |  ho  quanti  sono  che  temono  una  formicha 
ma  no  si  churano  di  uno  ellenfante  .  he  deto  quessto  uscite  del 
tempio  ma  li  sacerdoti  si  rodeuano  fra  loro  per  nom  potere 
pilgiarllo  he  fame  la  loro  uollonta  .  sichome  hano  fato  li 
padri  loro  chontra  li  santi  di  DIG  . 

XL  VII  c. 

Disscexe  iessu  il  secondo  hano  della  sua  profetia  di 
ierussalem  he  andaua  in  nain  .  onde  auicinandossi  alia  porta 
della  citta  hecho  che  portauano  li  citadini  al  sepolchro  Io 
unicho  fiollo  di  sua  madre  uedoua  .  sopra  dela  quale 
piangeua  ogniuno  onde  ariuato  hiuui  iessu  intessero  li 
homeni  chome  iessu  galileo  proffeta  ueniua  pero  si  pdsero 


THE  WIDOW'S  SON  OF  NAIN  111 

Jerusalem  J  ?     Woe  to  you  ;   for  God  is  wroth  a  with  you,  having 
ripped   open  2  so  many  prophets  of  God ;   so  that  at  the  time_qL 
Ahab  there  was  not  found  one  to  bury  the  holy  ones  of  God  ! ' 

And  wh"e"n~Ee  had  said  this  the  chief  priests  wished  to  seize 
him,  but  they  feared  3  the  common  people,  which  magnified  him. 

Then  Jesus,  seeing  a  woman4  who  from  her  birth  had  remained 
with  her  head  bent  toward  the  ground,  said:  'Eaise  thy  head, 
O  woman,  in  the  name  of  our  God  b,  in  order  that  these  may  know 
that  I  speak  truth,  and  that  he  willeth  that  I  announce  it.' 

Then  the  woman  raised  herself  up  whole,  magnifying  God. 

The  chief  of  the  priests  cried  out,  saying :  '  This  man  is  not 
sent  of  God,  seeing  he  keepeth  not  the  sabbath;  for  today  he 
hath  healed  an  infirm  person.' 

Jesus  answered  :  '  Now  tell  me,  is  it  not  lawful  to  speak  on  the 
sabbath  day,  and  to  make  prayer  for  the  salvation  of  others  1 
And  who  is  there  among  you  who,  if  on  the  sabbath  his  ass  or  his 
ox  fell  intojheditch 5,  would  not  pull  him  out  on  the  sabbath  1 
'Assuredly  none.  And  shall  I  then  have  broken  the  sabbath  day 
by  having  given  health  to  a  daughter  of  Israel  ?  Of  a  surety, 
here  is  known  thy  hypocrisy !  Oh,  how  many  are  there  to-day 
that  fear  the  smiting  of  a  straw  in  another's  eye,  while  a  beam  6  is 
ready  to  cut  off  their  own  head  !  |  Oh,  how  many  there  are  that  49b 
fear  an  ant,  but  reck  not  of  an  elephant ! ' 

And  having  said  this,  he  went  forth  from  the  temple.     But  the 
priests  chafed  with  rage  among  themselves,  because  they  were  not       .-. 
able_to_sfi7ft  hirrL_andjto  work  their_will  upon. hjm^ey en, as  their       /Vvf 
fathers  have  done  against  the  holy  ones  of  God.  — -\*^ 

XLYIIc. 

Jesus  went  down,  in  the  second  year  7  of  his  prophetic  ministry, 
from  Jerusalem,  and  went  to  Nain.  Whereupon,  as  he  drew  nigh8 
to  the  gate  of  the  city,  the  citizens  were  bearing  to  the  sepulchre 
the  only  son  of  his  mother,  a  widow,  over  whom  every  one  was 
weeping.  Whereupon,  when  Jesus  had  arrived,  the  men  under 
stood  how  that  Jesus,  a  prophet  of  Galilee,  was  come :  and  so 

*  God  is  powerful.  b  With  the  permission  of  God.  c  The 

Chapter  of  he  produces  death  out  of  the  living  (sic~)  (Surah  vi.  95). 

1  Cp.  Isa,  v.  7  (?).  a  Rendering  visso  as  —  uiscerato.  3  Matt.  xxi.  46. 
*  See  Luke  xiii.  10-16.  5  Cp.  Matt.  xii.  n.  6  Cp.  Matt.  vii.  4,  5 

(the  text  is  somewhat  obscure).  7  The  whole  ministry  is  regarded  as 

of  three  years'  duration  ;  cp.  5ob.  8  See  Luke  vii.  12-16. 


112  THE  GOSPEL  OF  BAKNABAS 

ha  pregarllo  per  il  morto  .  che  lui  essendo  profetta  il 
rissuscitase  il  che  fecero  hanchora  li  suoi  dissepolj  .  allora 
iessu  temete  grandemente  he  uoltatosi  ha  DIG  disse  .  leuami 
dal  monddo  ho  signore  perche  il  mondo  he  pazo  he  pressto 
mi  chiamerano  DIG  he  deto  quessto  elgi  piangueua  .  allora 
uene  langello  gabrielo  he  disseli  ho  iessu  non  temere  perche 
DIG  tia  datoa  potesta  sopra  ogni  inffermita  talmente  che  . 
quanto  concederai  in  nome  di  DIG  b  il  tutto  sera  exequito  . 
50a  in  quessto  |  iessu  dete  uno  sospiro  dicendo  sia  fato  la 
uollonta  tua  signore  DIG  omnipotente  he  misserichordiosso  °  • 
he  deto  quessto  si  auicino  alia  madre  del  morto  he  com 
pieta  li  disse  dona  nom  piangere  .  he  preso  la  mano  del 
morto  disse,  io  ti  dicho  ho  giouine  nel  nome  de  DIG  b  lieuati 
su  sano  .  allora  risuscito  il  fanciulo  onde  si  riepite  de  timore 
ogniuno  dicendo  DIG  ha  suscitato  uno  grande  proffeta  in  noi 
he  elgia  uisitato  il  populo  suo  . 

XL  VIII  a. 

Si  trouaua  in  quel  tempo  la  millitia  di  romani  nella 
iudea  .  per  essere  per  li  pechati  di  padri  nosstri  sudita  ha 
loro  la  nosstra  regione  .  onde  haueuano  chosstume  li  romani 
di  chiamare  DIG  he  addorare  cholui  che  faceua  una  chossa 
noua  di  giouamento  al  chomune  populo  .  pero  ritrouandosi 
in  naim  di  quessti  soldati  riprendeuano  hora  uno  hora 
laltro  dicendo  .  uno  delli  uosstri  dij  uia  uissitato  he  uoi 
no  ne  fate  chonto  niuno  certo  che  se  li  dei  nosstri  ci  uissitasero 
noi  li  daressimo  quanto  habiamo  .  che  potete  uedere  quanto 
temiamo  li  nosstri  dei  poscia  che  alle  loro  inmagini  diamo 
50bil  melgio  di  quanto  habiajmo  .  sollicito  talmente  satana 
quessto  parllare  che  suscito  nom  pocha  seditione  nel  populo 
di  naim  .  Ma  iessu  non  si  fermo  niente  in  nain  ma  si 
uolse  per  andare  in  chafarnau  .  la  disscordia  di  nain  ita 
hera  che  alchuni  diceuano  elgie  il  nosstro  DIG  che  cia 


41)1.  b    4)1       ib.  c          s.-  -VJ   41)1. 


TUMULT  AT  NAIN  113 

they  set  themselves  to  beseech  him  for  the  dead  man,  that  he 
being  a  prophet  should  raise  him  up;  which  also  his  disciples 
did.  Then  Jesus  feared  greatly  ,^and  turning  himself  to  God, 
said  :  '  Takeme  from  the  workiL_QLord;  for  the  world  is  mad, 
and  they  welhiighjiall  me  God  !  '  '.  And  having  said  this,  he  wept. 
Then  came  thlTangel  Gabriel,  and  said  :  '  O  Jesus,  fear  not,  for 
God  hath  given  thee  a  power  over  every  infirmity,  insomuch  that 
all  that  thou  shalt  grant  in  the_najne__of_God  bjhall  be  entirely 
Hereupon  j  Jesus  gave  a  sigh,  saying:  'l"hy 


^ 

be  done,  Lord  God  almighty  and  merciful  ".'  And  having  said  this, 
he  drew  near  to  the  mother  of  the  dead,  and  with  pity  said  to 
her  :  '  Woman,  weep  not.'  And  having  taken  the  hand  of  the 
dead,  he  said  :  '  I  say  unto  thee,  young  man,  in  the  name  of  God  b 
arise  up  healed  !  ' 

Then  the  boy  revived,  whereupon  all  were  filled  with  fear, 
saying  :  'J3od  hath  raised  up  a  great  prophet  amongst  us,  and  he 
hath  visited  his  people.' 

XL  VIII  d. 

At  that  time  the   army   of  the  Eomans   was   in    Judaea,   our 
country  being   subject  to    them  for  the  sins    of  our   forefattersT" 
1NW  it  was  the~custom  of  the  Romans  to  call  god  and  to  worship" 
him   that  did  any  new  thing   of  benefit  to  the  common   people. 
And  so  [some]  _  of  these  soldiers  finding  themselves  in  Nain,  they 
rebuked  now  one,  now  another,  saying  :   '  One  of  your  gods  hath 
visited  you,  and  ye  make  no  account  of  it.     Assuredly  if  our  gods 
should  visit  us  we  should  give  them  all  that  we  have.     And  ye  see 
how  much  we  fear  our  gods,  since  to  their  images  we  give  the  best 
of  all  we  have.'  |  Satan  did  so  instigate  this  manner  of  speaking  50h 
that  he   aroused   no   small    sedition    among  the  people   of  Nain. 
But  Jesus    tarried    not   at  all   in  Nain,   but   turned   to    go   into 
Capernaum.      The  discord   of   Nain   was    such    that   some    said: 
'  He  is  our  God  who  hath  visited  us  '  ;  others  said  :   '  God  is  in- 

a  God  gives.  b  With  the  permission  of  God.  c  God  is  powerful 

and  gracious.  d  The  Chapter  of  the  Magusi  (Magi). 


1  The  ascription  of  Divinity  is  said  to  have  deferred  his  entry  into 
Paradise  (iigb).  He  solemnly  repudiates  it  before  his  disciples  (55"),  and 
the  people  (98a),  and  High  Priest  ^99") ,  and  invokes  a  curse  on  those  who 
shall  put  it  in  writing  (s6b,  219"). 


114  THE  GOSPEL  OF  BARNABAS 

uissitato  .  altri  diceuano  DIG  he  inuissibilea  per  modo  che 
niuno  Io  ha  ueduto  ne  tampocho  moisse  amicho  he  seruo 
suo  pero  non  e  DIG  ma  sibene  suo  fiollo  .  Altri  diceuano 
elgi  non  e  DIG  ne  fiolo  de  DIG  perche  DIG  non  ha  chorpo  da 
generare  ma  elglie  grande  proffeta  di  DIG  .  he  talmente 
sollicito  satana  che  il  terzo  hano  della  profetia  di  iessu  ne 
hera  per  nasscere  grande  roina  nel  populo  nosstro  .  andosi 
iessu  in  chafarnau  onde  auendollo  conosciuto  li  citadini  con- 
gregorno  quati  inffermi  haueuano  .  li  quali  posero  dauanti 
del  atrio  doue  iessu  staua  allogiato  con  li  suoi  discepoli  .  he 
chiamato  iessu  di  fuori  il  preggorno  per  la  sallute  di  loro  . 
Allora  iessu  impose  sopra  di  ogniuno  le  mani  dicendo  . 
DIG  de  issdraelle  per  il  santo  nome b  tuo  dona  sallute  ha 
quessto  inffermo  .  onde  ogniuno  fu  sanato  .  hentro  il 
sabbato  iessu  nella  sinagoga  he  iuui  concorse  tutto  il  populo 
61a  per  |  sentirlo  ha  parllare  . 

XLIX  c. 

II  scriba  quel  giorno  leggete  il  salmo  dauiticho  che  dice 
dauit  .  quando  pilgiaro  tempo  io  iudicharo  la  iustitia  .  onde 
dapoi  la  letione  di  proffeti  si  leuo  iessu  he  fece  segno  di 
silentio  con  mani  he  aperto  la  sua  bocha  disse  chosi  .  fratelli 
hauete  inteso  le  parolle  che  dauit  proffeta  padre  nosstro  dice  . 
che  quando  hauera  pilgiato  tempo  iudichera  la  iustitia  . 

10  ui  dicho  in  uerrita  che  molti  iudichano  nel  quale  iuditio 
chasscano  loro  .  non  per  altro  se  non  perche  iudichano  quello 
che  alloro  no  si  conuiene  he  quello  che  alloro  conuiene  iudi 
chano  auanti  il  tepo  .  onde  DIG  di  padri  nostri  ci  chrida  per 

11  profeta  suo  dauit  dicendo  .  iusstamente  iudichate  ho  fioli 
di  homeni  .  miseri  sono  quelli  adonque  che  si  pongono  sopra 
li  angoli  delle  strade  he  altro  no  fano  se  non  iudichare  quanti 
passano  dicendo  .  quello  he  bello  quessto  he  bruto,  quello  he 
bono   q3to  he   trissto   .   guai  ha   chosstoro    perche   leuano    il 

61b  sce|ptro  di  mano  ha  DIG  del  suo  iuditio  il  quale  dice  io  son 

GJ  "»  il.  b 


JESUS  PREACHETH  AT  CAPERNAUM  115 

visible  a,  so  that  none  hath  seen  him,  not  even  Moses,  his  servant  ; 
therefore  it  is  not  God,  but  rather  his  sou.'  Others  said :  '  He 
is  not  God,  nor  son  of  God,  for  God  hath  not  a  body  to  beget  withal ; 
but  he  is  a  great  prophet  of  God.' 

And  so  did  Satan  instigate  that,  in  the  third  year1  of  the 
prophetic  ministry  of  Jesus,  great  ruin  to  our  people  was  like  to 
arise  therefrom. 

Jesus  went  into  Capernaum  :  whereupon  the  citizens,  when  they 
knew  him,  assembled  together  all  the  sick  folk2  they  had,  and 
placed  them  in  front  of  the  porch  [of  the  house]  where  Jesus  was 
lodging  with  his  disciples.  And  having  called  Jesus  forth,  they 
^besought  hrmjo^ttte_heajth\)fj;hem.  Then  JesuslaTcfhis  hands  " 
upon  each  of  them,  saying:  '  God  of  Israel,  by  thy  holy  nameb, 
give  health  to  this  sick  person.'  Whereupon  each  one  was 
healed. 

On  the  sabbath  Jesus  entered  into  the  synagogue,  and  thither 
ran  together  all  the  people  to  |  hear  him  speak.  51a 


XLIX  c. 

The  scribe  that  day  read  the  psalm  of  David,  where  saith 
avid3:  'JVhen^I  shall  find  a  time,  I  will  judge  uprightly/  Then, 
after  the  reading  of  the  prophets,  arose  Jesus,  and  made  sign  of 
silence  with  his  hands,  and  opening  his  mouth  he  spake  thus  : 
'  Brethren,  ye  have  heard  the  words  spoken  by  David  the  prophet, 
our  father,  that  when  he  should  have  found  a  time  he  would  judge 
uprightly.  I  tell  you  in  truth  that  many  judge,  in  which  judgement 
they  fall  for  no  other  reason  than  because  they  judge  that  which 
is  not  meet  for  them,  and  that  which  is  meet  for  them  they  judge 
before  the  time.  "Wherefore  the  God  of  our  fathers  crieth  to  us 
by  his  prophet  David,  saying  :  '  Justly  judge,  O  sons  of  men  ' 4. 
Miserable  therefore  are  those  who  set  themselves  at  street  corners, 
and  do  nothing  but  judge  all  those  who  pass  by,  saying  :  "That 
^nejs_ftur,_this_one_is  ugly,  that  one  is  goodjbhis  one  is  bad/' 
Woe  unto  them,  because~they  JifTthe  sceptre  |  of  his  judgement  511' 

a  God  is  not  perceived  by  the  eyes  (Surah  vi.  103").          b  God  the  child 
of  Israel  with  His  permission  (sic).  <=  The  Chapter  of  the  judgement. 


1  See  note  on  49b.        »  See  Mark  i.  32-4  and  parallels.       3  Ps.  Ixxv.  a. 
*  Ps.  Iviii.  16. 


I  2 


116  THE  GOSPEL  OF  BARNABAS 

tesstimonio  he  iudice  a  he  lonore  mio  non  lo  daro  ha  niuno  .  io 
ui  dicho  in  uerrita  che  chosstoro  tesstifichano  di  quello  che  non 
hano  ueduto  he  uero1  udito  he  iudichano  senza  essere  con- 
stituiti  iudicj  .  pero  sono  habomineuoli  sopra  la  terra  hauanti 
li  hochij  di  DIG  il  quale  dara  tremendo  iuditio  sopra  di  loro 
lultimo  giorno  .  guai  a  uoi  guai  ha  uoi  che  dite  bene  al  malle 
he  chiamate  il  malle  bene  perche  condanate  per  reo  DIG  il 
quale  he  autore  della  bonta  he  iustifichate  per  bono  satana 
il  quale  he  origine  di  ogni  malle  .  considerate  qualle  pena 
hauerete  uoi  hai2  che  elgie  horibile  chasscare  nel  iuditio  di  Diob. 
che  sera  poi  di  quelli  che  iustifichano  lo  empio  per  danari  he 
li  pupili  he  uedoe  non  iudichano  .  in  uerita  ui  dicho  che 
tremerano  li  diauoli  sopra  del  loro  iuditio  tanto  sera  spa- 
uenteuole  .  Tu  homo  che  sei  posto  per  iudice  non  guardare 
ha  chossa  ueruna  .  non  ha  parenti  he  ammicj  .  non  ha 
honore  he  uadagno  .  ma  sollo  guarda  con  timore  di  DIG  alia 
52a  uerita  la  qualle  ricercherai  chon  soma  |  dilligenzza  perche 
essa  ti  hasicurera  nello  iuditio  di  DIG  b  .  Ma  ti  hauertissco  che 
senzza  missericordia  sera  iudichato  cholui  che  iudicha  senza 
missericordia  . 

LC. 

Dimi  ho  homo  tu  che  iudichi  laltro  homo  non  sai  che  tutti 
li  homeni  di  uno  fango  hano  hauto  horigine  .  hora  non  sai  che 
niuno  he  bono  se  non  sollo  DIG  d  hode  ogni  homo  he  bugiardo 
he  pechatore  .  chredimi  homo  che  3  se  tu  iudichi  altri  di 
uno  pechato  il  chore  tuo  ha  chossa  da  essere  iudichata  .  ho 
quanto  he  perichollosso  il  iudichare  ho  quanti  sono  periti  per 
il  loro  falsso  iuditio  .  iudicho  satana  lomo  per  piu  uille  di  lui 
pero  si  ribelo  ha  DIG  suo  chreatore  e  .  honde  he  impenitente 
chome  ho  chonosciuto  parllando  io  chon  lui  .  iudicho  li  nosstri 
primi  parenti  essere  bono  il  parllare  di  satana  pero  furno 
scaziati  fuori  del  parradisso  he  condanorno  tutta  la  loro  pro- 


4)1.  b  4)1 

51.  e    JJlb.  4)1. 


1  So  MS. :  possibly  we  should  read  ho  uero  ( =  owero).  a  So  MS. 

conj.  he.  *  MS.  :  che  che  (sic). 


CONCERNING  JUDGEMENT  117 

from  the  hand  of  God,  who  saith :  u  I  am  witness  and  judge  a,  and 
my  honour  I  will  give  to  none."  Verily  I  tell  you  that  these 
testify  of  that  which  they  have  not  seen  nor  really  heard,  and 
judge  without  having  been  constituted  judges.  Therefore  are  they 
abominable  on  the  earth  before  the  eyes  of  God,  who  will  pass 
tremendous  judgement  upon  them  in  the  last  day.  Woe  to  you, 
woe  to  you  who  speak  good  of  the  evil,  and  call  the  evil  good  1,  for 
ye  condemn  as  a  malefactor  God,  who  is  the  author  of  good,  and 
justify  as  good  Satan,  who  is  the  origin  of  all  evil.  Consider  what 
punishment  ye  shall  have,  and  that  it  is  horrible  to  fall  into  the 
judgement  of  Godb,  which  shall  be  then  upon  those  who  justify  the 
wicked  for  money,  and  judge  not  the  cause  of  the  orphans  and 
widows2.  Verily  I  say  unto  you,  that  the  devils  shall  trenibia_ai 
the  judgement  of  such,  soterrible  shallit  be.  Thou  man  who  art 
set  as  a  judge,  regard  no  other  thing  ;  neither  kinsfolk  nor  friends, 
neither  honour  nor  gain,  but  look  solely  with  fear  of  God  to  the 
truth,  which  thou  shalt  seek  with  greatest~]~dillgence,  because  it  52" 
will  secure  thee  in  the  judgement  of  God  b.  But  I  warn  thee 
that  without  mercy  shall  he  be  judged  who  judgeth  without 
mercy.' 


'  Tell  me,  0  man,  thou  that  judgest  another  man3,  dost  thou  not 
know  that  all  men  had  their  origin  in  the  same  clay  1  Dost  thou 
not  know  that  none  is  good  save  God  alone  d  4 1  wherefore  every  man 
is  a  liar  and  a  sinner  *.  Believe  me,  man,  that  if  thou  judge  others 
oF~a~fault  thine  own  heart  hath  wjiereof  to  be  judgedT~~On7"iimv — 

"^dangerous  it  is  to  judge  !  oh,  how  many  have  perished  by  their 
false  judgement  !  Satan  judged  man  to  be  more  vile_than  himselfj_ 
therefore^ he  rebefled_  agams^GQd,  .Jiia, .creator  e  :  whereof  he  is 

«3mpemtent,  as  I  have  knowledge  by  speaking  with  him.  Our  first 
parents  judged  the  speech  of  Satan  to  be  good,  therefore  they  were 
cast  out  of  paradise,  and  condemned  all  their  progeny.  Verily  I  "say""" 


a  God  the  witness,  God  the  lawgiver.  b  God  judges.  c  Th<> 

Chapter  of  the  oppressors.          d  There  is  none  good  save  God.  e  God 

creates. 


1  Isa.  v.  20.  z  Cp.  Isa.  i.  23.  3  Cp.  Rom.  ii.  i.  *  Cp. 

Luke  xviii.  19.  5  Cp.  Rom.  iii.  4. 


118  THE  GOSPEL  OF  BARNABAS 

genie  .  io  ui  dicho  in  uerita  chosi  uiue  DIG  a  alia  chui  pressenzza 

10  sto  che  il  falsso  iuditio  he  padre  di  tutti  li  pechatib  im- 
52b  peroche  .  niu|no  pecha  senza  uollonta  he  niuno  nolle  quello 

che  non  chonosce  .  Guai  al  pechatore  adonque  che  con  il 
iuditio  sue  iudicha  il  pechato  per  degno  he  il  bene  per  indegno 
che  pero  .  riproba  il  bene  he  il  pechato  elleggie  certamente  che 
sostenira  pena  intollerabile  quando  DIO  uenira  ha  iudichare  il 
monddo  ho  quanti  sono  periti  per  il  falso  iuditio  he  quanti 
sono  stati  uicino  al  perire  .  Faraone  iudicho  per  empio  mosse 
he  il  populo  de  issdraele  .  saulo  iudicho  dauit  per  degno  di 
morte  .  Achab  iudicho  helia  .  nabuchdonoxor  li  tre  fanciuli 
che  non  uolsero  addorare  li  loro  dei  bugiardi  .  li  dui  uechij 
iudichorno  susana  he  tutti  li  principi  iddolatri  iudichorno  li 
proffetti  .  ho  tremendo  iuditio  di  DIO  peri  il  iudice  ha  saluosi 

11  iudichato  .  he  perche  ho  homo  quessto  se  no  perche  [in] 
inchonsideratione  mallamente  iuddichorno  li  innocentj  .  Quanto 
poi  si  auicinorno  alia  roina  li  boni   per  iudichare  malle  Io 
dimostra  li  fratelli  di  iosef  che  il  uendetero  alii  egitij  .  haron 
he  maria  sorella  di  mose  che  iudichorno  il  fratelo  .  tre  amici 

53a  di  iob  iudichorno  Io  innocente  amicho  |  di  DIO  iob  .  Dauit 
iudicho  misfiboset  he  uria  .  ciro  iudicho  daniele  per  cibo  di 
leoni  he  tanti  altri  li  quali  furno  uicini  alia  roina  loro  per 
quessto  .  pero  ui  dicho  non  iudichate  he  non  sarete  iudichati0  he 
quiui  finite  iessu  il  suo  parllare  onde  molti  si  conuertirno  ha 
penitenzza  .  piangendo  li  loro  pechati  he  uolleuano  abandonare 
ogni  chossa  per  andare  chon  lui  .  Ma  iessu  disse  state  in  chasa 
uosstra  he  abandonate  il  pechato  he  seruite  DIO  chon  timore 
he  chosi  sarete  salui  .  perche  no  son  uenuto  ha  riceuere 
seruitu  ma  sibene  ha  seruire  he  deto  qssto  uscite  della 
sinagoga  he  della  citta  he  retirosi  al  disserto  per  fare 
horatione  .  perche  elgi  hamaua  forte  la  sollitudine  . 


CONCERNING  JUDGEMENT  119 

unto  you,  as  God  livetha  in  whoae  presence  I  stand^false  judgement 
is  the  fatner~oTalTsTns  *>.    Forasmuch  as  none  |  sinneth  without  will,  52b 
and  none  willeth  that  which  he  doth  not  know.  Woe,  therefore,  to  the 
sinner  who  with  his  judgement  judgeth  sin  worthy  and  goodness       .^- 
unworthy,  who  on  that  account  rejecteth  goodness  and  chooseth  \t\ 
sin.     Assuredly  he  shall  bear  an  intolerable  punishment  when  God   tJ'(^< 
shall   come  to  judge   tjie  ^vorld.     Oh,   h o  w~many  have   perished 
through    false    judgement,    and    how    many    have    been    nigh    to 
perishing  !     Pharaoh l  judged  Moses  and  the  people  of  Israel  to  be 
impious.      Saul2  judged  David  tobe  worthy  of  death.     Ahab3- 
judged  Elijah,  Nebuchadnezzar 4  the  three~c1riMrerrwho  would  not 
worship  their  lying  gods.     The  two  elders  judged  Susanna  5,  and 
all  the  idolatrous  princes  judged  the  prophets.     Oh,  tremendous 
judgement  of  God  !    the  judge  perisheth,    the   judged    is    saved. 
And  wherefore    this,   O   man,   if  not  because  [in]   rashness   they 
falsely  judge  the  innocent  1    How  nearly  then  the  good  approached 
to  ruin  by  judging  falsely,  is  shown  by  the  brethren  of  Joseph,  who 
sold  him  ';  to  the  Egyptians,  by  Aaron  and  Miriam  7,  sister  of  Moses, 
who   judged   their   brother.     Three   friends    of  Job 8  judged  the 
innocent  friend  |  of  God,  Job.     David  judged  Mephiboshetha  and  53* 
U  riah  10~!    Cyrus11  judged  Daniel  to  be  meat  for  the  lions  ;  and  many 
others,  thlTwhich  were  nigh   to  TEeTF~ruin   for  this.     Therefore 


I  say  to  you,  Judge  not  and  ye  shall  not  be  judged  c  12.'  And 
Jesus  having  finished  his  speech,  many  forthwi£ET~were  converted 
to  repentance,  bewailing  their  sins ;  and  they  would  fain__h,ajre., 
forsaken  all  to  go  with  him.  But  jesus  said  :  '  Kemain  in  your 
Tiomes,  and  forsake  sin  and  serve  God  with  fear,  and  thus_shall 
""ye  be  saved;  because  1  am  not  come  to  receive  service,  but  rather 


And  having  said  thus,  he  went  out  of  the  synagogue  and  the 
city,  and  retired  into  the  desert  to  pray,  because  he  loved  solitude 
reath 


»  By  God  the  living.  b  By  the  living  God,  evil  judgement  is  the 

mother  of  forbidden  things.    Inde.  °  Whoever  does  not  deliver  judge 

ment  against  another,  will  not  be  condemned  by  others. 


1  Cp.  Exod.  v.  8.       2  Cp.  i  Sam,  xviii.  9,  &o.       3  Cp.  i  Kings  xviii.  17, 
*  Cp.  Dan.  iii.  19.  *  Susanna  34  sqq.  '  Cp.  Gen.  xxxvii.  27. 

7  Cp.  Num.  xii.    i  sqq.     In   the  text  Maria.     N.B.  the   Qoran  seems  to 
confuse  Moses'  sister  with  the  B.V.M.        *  Job  iv  sqq.        9  2  Sam.  xvi.  4. 

10  Cp.  a  Sam.  xi.  15.  u  Cp.  Dan.  vi.  16  (Darius).  l2  Matt.  vii.  i. 

11  Cp.  Matt.  xx.  28. 


120  THE  GOSPEL  OF  BARNABAS 

LTa. 

Quando  elgi  hebe  horato  al  signore  .  se  li  auicinorno  li 
suoi  disscepoli  he  dissero  ho  maesstro  dui  chosse  desideriamo 
sapere  .  luna  he  chome  tu  parllassti  con  satana  che  pero  dici 
lui  non  hauere  penitenzza  .  laltra  he  chome  uenira  DIO  ha 
iudichare  il  giorno  del  iuditio  .  Risspose  iessu  io  ui  dicho 
53b  in  uerita  che  io  |  ebi  compasione  ha  satana   sapendo   la  sua 
chaduta  et  hebi  compasione  alia  humana  generatione  la  quale 
lui  sollicita  hal  pechare  .  pero  feci  horatione  he  digiuno  ha 
DIO  nosstro  il  quale  mi  disse  per  langelo  suo  gabriele  .  che 
chossa  cerchi  ho  iessu  he  qualle  he  la  tua  dimandda  .  Rissposi 
io,  signore  tu  sai  di  quanto  malle  he  chagione  satana  onde  per 
le  tentationi  sui  molti  perisscono  .  elgie  chreatura  tua  signore 
il  quale  tu  chreasti  pero  signore  habilli  missericordia  .  Ris 
spose  DIO  ho  iessu  hecho  che  io  li  uolgio  perdonare  fa  pure  che 
lui  dicha  .  signore  DIO  mio  ho  pechato  habimi  misserichordia 
che  li  perdonaro  he  ritornero  al  suo  primo  stato  .  mi  allegrai 
forte  disse  iessu  quessto  sentendo  chredendo  di  hauere  fato 
quessta   pace  .   pero   chiamai   satana   il   quale  uene  dicendo 
che  chossa  debo  fare  per  te  ho  iessu  .  Rissposi  io  farai  per 
te   ho   satana   perche    non   hamo   la   seruitu   tua    ma  ti   ho 
chiamato   per  il   bene  tuo  .  Risspose   satana   he   se  tu  non 
uoi  il  mio  seruitio  ne  ne  me  uolgio  il  tuo  perche  son  piu 
nobile   di   te   pero   non   sei   degno   di    seruirmi    tu   che    sei 
fango  he  io  son  spirito  .  lasciamo  quessto  disse  io  he  dimi 
54a  non   saria  bene  che  tu   |   ritornasi  nella  tua  prima  bellezza 
he  al  tuo  primo  stato  .  tu  dei  sapere  che  langelo  michaele 
ti  deue  percuotere  il  giorno  del  iuditio  chon  la  spada  di  DIO  b 
cento  millia  uolte  .  he  ogni  perchossa  ti  dara  penna  per  dieci 
infferni  .  Risspose  satana  la  uederemo  chi  potra  piu  quello 
giorno  certo  chio  hauero  tanti  angioli  he  iddolatri  potentissimi 
in  mio  fauore  che  la  fara  male  Dio1  he  chonosscera  quanto 
herrore  elgi  abia  fato  ha  scaciarmi  per  uno  uille  fango  .  dissi 
io  allora  ho  satana  elgie  inffermo  il  tuo  intelleto  pero  tu  non 


1  So  MS. :  perhaps  we  should  read  'faranno  male  a  DIO.' 


JESUS  HATH  PITY  OX  SATAX  121 

LI  a. 

When  he  had  prayed  to  the  Lord,  his  disciples  came  to  him  and 
said :  '  0  master,  two  things  we  would  know ;  one  is,  how  thou 
talkedst  with  Satan,  who  nevertheless  thou  sayest  is  impenitent ; 
the  other  is,  how  God  shall  come  to  judge  in  the  day  of  judgement.' 
Jesus  replied  :  '  Verily  I  say  unto  you  I  had  compassion  on  Satan,  531} 
knowing  his  fall ;  and  I  had  compassion  on  mankind  whom  he 
tempteth  Jjojiin,  Therefore  I  prayed  and  fasted  to  our  God,  who 
spake  to  me  by  his  angel  Gabriel :  "  What  seekest  thou,  0  Jesus, 
and  what  is  thy  request  1 "  I  answered  :  "  Lord,  thou  knowest  of 
what  evil  Satan  is  the  cause,  and  that  through  his  temptations 
many  perish ;  he  is  thy  creature,  Lord,  whom  thou  didst  create ; 
therefore,  Lord,  have  mercy  upon  him." 

'  God  answered  :  "  Jesus,  behold  I  will  pardon  him.  Only  cause 
him  to  say,  '  Lord,  my  God,  I  have  sinned,  have  mercy  upon  me,' 
and  I  will  pardon  him  and  restore  him  to  his  first  state." 

'  I  rejoiced  greatly/  said  Jesus,  '  when  I  heard  this,  believing 
that  I  had  made  this  peace.  Therefore  I  called  Satan,  who  came, 
saying  :  "  What  must  I  do  for  thee,  0  Jesus  1  " 

'  I  answered  :  "  Thou  shalt  do  it  for  thyself,  0  Satan,  for  I  love 
not  thy  services,  but  for  thy  good  have  I  called  thee." 

'  Satan  replied  :  "  If  thou  desirest  not  my  services,  neither  desire 
I  thine ;  for  I  am  nobler  than  thou,  therefore  thou  art  not  worthy 
to  serve  me — thou  who  art  clay,  while  I  am  spirit." 

1  Let  us  leave  this,'  I  said,  '  and  tell  me  if  it  were  not  well  thou  | 
shouldst  return  to  thy  first  beauty  and  thy  first  state.  Thou  54* 
must  know  that  the  angel  Michael  must  needs  on  the  day  of 
judgement  strike  thee  with  the  sword  of  Godb  one  hundred 
thousand  times,  and  each  blow  will  give  thee  the  pain  of 
ten  hells.' 

'  Satan  replied  :  "  We  shall  see  in  that  day  who  can  do  most ; 
certainly  I  shall  have  on  my  side  many  angels  and  most  potent 
idolaters  who  will  trouble  God 1,  and  he  shall  know  how  great 
a  mistake  he  made  to  banish  me  for  the  sake  of  a  vile  [piece  of] 
clay." 

'  Then  I  said :  "0  Satan,  thou  art  infirm  in  mind,  and  knowest 
not  what  thou  sayest." 


a  The  Chapter  of  Satan  without  repentance.  .b  The  sword  of  God. 


Construction  obscure. 


122  THE  GOSPEL  OF  BARNABAS 

chonosci  quello  che  tu  parlli  .  allora  satana  per  modo  di  scerno 
scorlaua  il  chapo  dicendo  hor  su  faciamo  quessta  pace  fra  me 
he  DIG  he  che  chosa  si  deue  fare  dicilo  tu  ho  iessu  perche  tu 
hai  lintelleto  sano  .  Rissposi  io  dui  parolle  solle  deuesi  dire  . 
Risspose  satana  qualli  parole  .  Rissposi  io  quesste  io  ho 
pechato  abbimi  missericordia  .  Disse  satana  allora  hor  uol- 
lentieri  faro  quessta  pace  pure  che  DIG  dicha  ha  me  queste 
parolle  .  hora  partiti  da  me  dissi  ho  malladeto  perche  tu  sei 
scellerato  autore  di  ogni  iniustitia  he  pechato  ma  DIG  he  iussto 
senza  pechato  uerunoa  .  partisi  satana  stridendo  he  disse  hel 
6413  non  e  chosi  ho  ies|  su  ma  dici  la  bugia  per  fare  piacere  ha 
DIG  .  hora  considerate  disse  iessu  alii  suoi  dissepoli  chome 
elgi  ritrouera  misserichordia  .  Rissposero  loro  giamai  signore 
perche  elgie  impenitente  .  parllaci  hora  dello  iuditio  di  DIG  . 


II  giorno  del  iuditio  di  DIG  sara  tanto  tremendo  ui  dicho  in 
uerita  .  che  li  reprobi  ellegerebono  dieci  infferni  piu  pressto 
che  andarui  ha  sentire  parllare  chotra  di  loro  DIG  adirato0  . 
chontra  deli  qualli  testincherano  ogni  chossa  chreata  .  in 
uerita  ui  dicho  che  non  sollo  temerano  li  reprobi  ma  li  santi 
he  elleti  di  DIG  temerano  in  modo  che  abraham  non  si  fidera 
della  sua  iusstitia  .  he  iob  non  si  confidera  nella  sua  inocenza 
he  che  sto  dire  .  temera  il  nontio  di  DIG  d  imperoche  DIG  e  per 
fare  chonosscere  la  maessta  sua  leuera  di  memoria  al  nontio 
suo  f  .  doue  elgi  non  si  harecordera  chome  DIG  li  a  donato  oggni 
chossa  .  io  ui  dicho  in  uerita  che  parllando  io  il  chore  mi 
trema  perche  saro  chiamato  DIG  dal  mondo  he  pero  bissognera 
55a  che  io  ne  renda  ragione  .  Viue  DIG  g  alia  |  chui  pressenza  sta  la 
anima  mia  che  io  son  homo  mortale  chome  sono  li  altri 
homeni  .  che  se  bene  DIG  mia  chonstituito  sopra  la  chassa 
de  issdraelle  proffeta  per  sallute  de  inffermi  he  choretione 
di  pechatori  .  io  son  seruo  di  Dioh  che  pero  uoi  sarete 


ill.  b  A 

d   ill    Jj^.  «   Jjfcj    ill. 

8        a.    4lU.  h    SJU    ill    J^C    Ljl 


SATAN'S  IMPENITENCE  123 

'  Then  Satan,  in  a  derisive  manner,  wagged  his  head,  saying  : 
"  Come  now,  let  us  make  up  this  peace  between  me  and  God  ; 
and  what  must  be  done  say  thou,  O  Jesus,  since  thou  art  sound  in 
mind." 

'  I  answered  :  "  Two  words  only  need  be  spoken." 

'  Satan  replied  :  "  What  words  1  " 

'  I  answered  :  "  These  :  I  hav«  sinned  ;  have  mercy  on  me." 

'  Said  Satan  then  :  "  Now  willingly  will  I  make  this  peace  if 
God  will  say  these  words  to  me." 

'"  Now  depart  from  me,"  I  said,  "  O  cursed  one,  for  thou  art  the 
wicked  author  of  all  injustice  and  sin,  but  God  is  just  and  without 
any  sina." 

'  Satan  departed  shrieking,  and  said  :  "  It  is  not  so,  O  Jesus,  |  but 
thou  tellest  a  lie  to  please  God." 

'  Now  consider,7  said  Jesus  to  his  disciples,  '  how  he  will  find 
mercy.' 

They  answered  :  '  Never,  Lord,  because  he  is  impenitent.  Speak 
to  us  now  of  the  judgement  of  God.' 


'  The  judgement  day  of  God  will  be  so  dreadful  that,  verily 

I  say  unto  you,  J]i£_rejDrobates  would  sooner  choose  ten  Jiells  than_ 
go  to  hear  God  speak  m^wTattTligainst  them  C7    Against  whom 
all  things  created  will  witness.     Verily  I  say  unto  you,  that  not 
alone  shall  the  reprobates  fear,   but  the  saints  and  the   elect  of 
God,  so  that  Abraham  shall  not   trust   in  his  righteousness,  and 
Job  shall   have  no  confidence  in  his  innocency.     And  what  say 

I 1  ^Even    the    messenger   of   God d    shall    fear,    for    that    God e, 

to   make   known    his  majesty,    shall  Deprive   his  messenger f  of     «/       ^ 
memory,  so  that  he  shall  have  no   remembrance_how  that   God 
hath  given  him  all  things.     Verily  I  say  unto  you  that,  speaking 
from  the  heart,  I  trembleTecause  by  the  world  I  shall  be  called 
•*,   and   for    this    I    shall    have    to    render  an    account.      As 


God  liveth  s,  |  in  whose  presence  my  soul  standeth,  I  am  a  mortal  55* 
man    as    other   men    are,    for    although    God    has   placed    me    as 
prophet  over  the  house  of  Israel  for  the  health  of  the  feeble  and 
the  correction  of  sinners,  I  am  the  servant  of  God  h,  and  of  this  ye 

a  God  is  just,  -without  sin.  b  The  Chapter  of  the  resurrection. 

c  God  is  victorious.      d  The  prophet  of  God.      *  God  [?]      f  His  prophet. 
B  By  the  living  God.  h  Said  Jesus,  '  I  am  the  servant  of  God.'   Inde. 

1  Cp.  10"  and  note,  50*  and  note. 


124  THE  GOSPEL  OF  BAKNABAS 

tesstimonij  di  quanto  dicho  chontra  li  scellerati  che  dapoi 
della  mia  partita  dal  monddo  .  loro  scanccellerano  la  uerita 
dallo  euangelio  mio  per  operatione  di  satana  .  ma  ritornero 
apresso  alia  fine  he  con  me  uenira  henoche  he  hellia  onde 
tisstificharemo  chontra  li  empij  il  chui  fine  sera  in  malla- 
ditione  .  he  lachrimo  iessu  deto  quessto  onde  piansero  chon 
strepito  li  dissepoli  di  iessu  he  leuorno  le  uoci  sui  dicendo  . 
perdona  signore  DIG  he  abi  misserichordia  sopra  la  innocenza 
del  seruo  tuo  .  Risspose  iessu  amen  amen  . 


Auanti  che  uenga  quel  giorno  disse  iessu  .  precederano 
roine  grandi  nel  monddo  imperoche  uenira  guere  chosi  chru- 
delle  senza  pieta  per  modo  che  il  padre  ammazzera  il  fiolo 
55b  he  il  fiolo  ammazera  il  padre  |  per  le  partialita  di  populj  . 
honde  sera  dissabitato  le  citta  he  possto  in  disserto  le  regioni  . 
Venira  chossi  fate  pesstilentie  ehe  non  si  trouerano  chi  portj 
li  morti  ha  sepellire  per  modo  che  resterano  per  cibo  de 
animalj  .  ha  quelli  che  ressterano  sopra  la  terra  DIG  dara 
chosi  fata  sterillita  che  sera  apretiato  il  pane  piu  del  horo 
honde  mangerasi  ogni  inmonditia  .  ho  missero  secholo  nel 
quale  no  si  sentira  quasi  niuno  che  dicha  io  ho  pechato  habici 
missericordia  Diob  ma  con  horibile  uoei  bestemierano  cholui 
che  he  gloriosso  he  benedeto  in  etterno  .  dapoi  di  quessto 
uicino  ha  quel  giorno  per  quindeci  giorni  uenira  ogni  giorno 

i  uno  segno  horibile  sopra  li  habitanti  in  terra  .  imperoche  il 
primo  giorno  uenira  il  solle  per  i  suo  ehorsso  del  cielo  senza 
uerruno  splendore  ma  nero  chome  tentura  da  panni  .  he  dara 

r  gemiti  chome  padre  che  ingemisse  il  fiollo  uicino  ha  morte  . 
il  secondo  giorno  la  luna  si  conuertira  in  sangue  he  chome 

r  rugiada  uenira  sangue  in  terra  .  il  terzo  giorno  le  stelle  sarano 

uedutte  ha  pugnare  f  ralloro  chome  uno  exercito  de  innimicj  . 

56a  f  il  quarto  giorno  le  pietre  he  sasi  si  perchoterano  |  luno  laltro 

6  chome  chrudeli  innimici  .  il  quinto  giorno  ogni  pianta  he  erba 

i  lachrimera  sangue  .  il  sessto  giorno  risurgera  il  mare  non  si 


SIGNS  OF  THE  JUDGEMENT  DAY  125 

are  witnesses,  how  I  speak  against  those  wicked  men  who  after 
my  departure  from  the  world  shall  annul  the  truth  of  my  gospel 
by  the  operation  of  Satan  l.     But  I  shall  return  towards  the  end,       /) 
and  with  me  shall  come  Enoch  and_JBlijah^_and_we  will  testif^__vt£ 


against_thj^jv7ckjd,  whose  end  shall  be  accursed.'  Ancf  having 
tnus  spoken,  Jesus  shed  tears,  whereat  his  disciples  wept  aloud, 
and  lifted  their  voices,  saying  :  '  Pardon,  O  Lord  God,  and 
have  mercy  on  thy  innocent  servant.'  Jesus  answered  :  '  Amen, 
Amen.' 

LIII  a. 


(  great  destruction  z 
shall  come  up_on  the  world,  for  there  shallbeTwar  so  cruel  and 

^^tllessJjiaJL  the  father  shall  slagjjie  son,  an3~T;hiri3on_j;hail  ^lay_ 
the  fatherj  by  reason  of  the  factions  of  peoples.  Wherefore  the 
cities  shall  be  annihilated,  and  the  country  shall  become  desert. 
Such  pestilences  shall  come  that  none  shall  be  found  to  bear  the^ 
dead  to  buriaL_sojthat  they  shall  be  left_asfood  for  beasts.  To 
those  who  remain  upon  the  earth  God  shall  send  such  scarcity 
that  bread  shall  be  vajued^ajjove  gold,  and  "tEey~sTiaTPeat  all 
manner  of  unclean  things.  O  miserable  age,  Tri  which  scarce  any 
She  shall  be  heard  to  say  :  "I  have  sinned,  have  mercy  on  me, 
0  God  "  b  ;  but  with  horrible  voices  they  shall  blaspheme  him  who 
is  glorious  and  blessed  for  ever.  After  this,  as  that  day  draweth., 
nigh,  for  fifteen  days,  shall  come  every  day  a  horrible  sign  over  the 
Tnhabitan'£s"oF  the  earth.  The  first  day  the  sun  shall  run  its  course_ 

*m  heaveFwithout  ligh^jul^blaairas  the  dye  of  cloth  ;  and  it  shall 


give  groans,  as   a  father  who  groaneth  for  a  son  nigh  tcTdeath. 
'The  second  day  the  moon  shairBirTurireJ'  into  blood,  and  blood 


'shTall  ^ome  jlpon"  tEe  earth  like  dew.      The  third   day  the  stars 
shairbe  seen  to  fight  among  themselves  like  an~armv  ot  enemies." 
The  fourth  day  the  stones  and  rocks  shall  dash  Against  |  each  other  56a 
as  cruel  enemies.     The  fifth  day  every  plant  and  herb  shall  weep 
blood.     The  sixth  day  the  sea  shall  rise  without  leaving  its  place 


The  Chapter  of  the  resurrection.  b  God  gives. 


1  Cp.  3a,  23ib.  2  Cp.  Matt.  xxiv.  6-31  and  parallels.  The  references 
to  the  Judgement  in  the  Qoran  have  not  much  in  common  with  Barnabas: 
see  Introduction. 


126  THE  GOSPEL  OF  BARNABAS 

partendo  dal  locho  suo  per  alteza  di  cento  he  cinquanta  chubiti 

v  he  staraui  tutto  il  giorno  chome  uno  muro  .  il  setimo  giorno 

andera  altretanto  habasso  per  modo  che  apena  si  potra  uedere  . 

A  lotauo  giorno  si  congregherano  li  ucellj  he  li  animalli  terresti 

s  he  di  aqua  apresso  luno  di  laltro  he  darano  rugiti  he  pianti  .  il 

nono  giorno  uenira  una  grandine  chossi  horibile  che  ucidera 

talmente  che  hapena  scampera  la  decima   di  quanto  uiue  . 

i  .  il  decimo  giorno  uenira  chosi   horibili  f  ulgori  he  tuoni  che 

1  1  spezerano  he  abrugerano  la  terza  parte  delj  monti  .  lo  un- 

decimo  giorno    ogni    fiume   chorera   alia    riuersa   he  chorera 

t  r  sangue  he  non  aqua  .  il  duodecimo  giorno  ogni  chossa  chreata 

i  r  gemera  he   piangera    .    il   terzodecimo  giorno   si  uolgera   il 

ciello  chome  uno  libro  he  piouera  f  uocho  talmente  che  morira 

i  f  ogni  chossa  uiua  .  il  quartodecimo  giorno  si  fara  uno  teremoto 

chossi  horibile  che  le  cime  di  monti  uollerano  per  lo  haere 

i  e>  chome  ucelj  he  si  fara  piana  tuta  la  terra  .  il  quintodecimo 

56b  giorno  morirano  li  an  1  gioli  santi  he  resstera  sollo  uiuo  DIG  a 

al  quale  sia  honore  he  gloria  .  he  deto  quessto  iessu  si  per- 

ehose  la  facia  con  anbe  le  mani  he  dapoi  perchose  la   terra 

con  il  chapo  .  he  hauendo  leuato  il  chapo  disse,  sia  malladeto 

oggniuno  che  nelle  mie  parolle  ui  metera  chio  sia  fiollo  di  DIO  . 

alle  chui  parolle  chasscorno  trarmortiti  li  disscepoli  onde  iessu 

li  leuo  dicendo  .  temiamo  hora  DIO  se  no  uolgiamo  quel  giorno 

spauentarssi  . 


Passati  quessti  segni  .  starasi  quaranta  hani  tenebre  sopra 
il  monddo  uiuendo  sollo  DIO  c  al  quale  sia  honore  he  gloria  in 
heterno  .  passati  li  quaranta  hanni  dara  DIO  la  uita  al  nontio 
suo  il  quale  risurgera  chome  il  solle  ma  rissplendente  per  mille 
solli  .  il  qualle  sedera  he  nom  parllera  perche  stara  chome 
fuori  di  sse  .  Risuscitera  DIO  li  quatro  angioli  da  DIO  fauoriti 
li  qualli  ricercherano  il  nontio  di  DIO  d  he  uedutollo  si  ponerano 
per  quatro  parte  del  locho  ha  risguardarlo  .  dapoi  dara  DIO 
la  uitta  ha  tutti  li  ang-ioli  li  qualli  chome  appe  uenirano  in- 
torno  per  circuito  dello  nontio  di  DIO  .  dapoi  dara  DIO  la 


SIGNS  OF  THE  JUDGEMENT  DAY  127 

to  the  heigh  ,  of  one  hundred  and  fifty  cubits,  and  shall  stand  all 
(lay  like  a  wall.  The  seventh  day  it  shall  on  the  contrary  sink  so 
low  as  scarcely"  to  be  seen.  The  eighth  day  the  birds  and  the 

"animals  of  the  earth"  an5  of  the  water  shall  gather  themselves 
close  together,  and  shall  give  forth  roars  and  cries.  The  ninth 
day  there  shall  be  a  hailstorm  so  horrible  that  it  shall  kill  in 
such  wise  that  scarcely  the  tenth  part  of  the  living  shall  escape. 
The  tenth  day  shall  come  such  horrible  lightning  and  thunder..,, 
that  the  third  part  of  the  mountains  shall  be  split  and  scorched. 

'The  eleventh  day  every  river  shallrun  backwards,  and  shall  run 
"blood  and  not  water.     The  twelfth  day  every  created  thing  shall 

"groan  and  cry.  The  tETrteenTh  day  the  heaven  shall  be  rolled 
up  like  a  book,  and  itshall  rain  fire,  so  that  every  living  thing 
shall  die.  The  fourteenth  day  there  shall  be  an  earthquake  so 
horrible  that  the  tops  of  the  mountains  shall  fly  through  the  air 
like  birds,  and  all  the  earth  shall  become  a  plain.  The  fifteenth 
day  the  holy  angels  shall  die,  |  and  God  alone  shall  remain  alive  a;  56b 
to  whom  be  honour  and  glory.' 

And  having  said  this,  Jesus  smote  his  face  with  both  his  hands, 
and  then  smote  the  ground  with  his  head.  And  having  raised  his 
head,  he  said :  ^Cursed  be  every  one  who  shall  insert  into  my_ 
sayings  that  I  am  the  son  of  God  V  At  these  words  the  disciples 

•*lell  down  as  dead,  whereupon  Jesus  lifted  them  up,  saying  :    |_Let     / 
us  fear  God  now,  if  we  would  not  be  affrighted  in  that  day/ 


'  When  these  signs  be  passed,  there  shall  be  darkness  over  the^ 
wOrld  forty  years,  God  alone  being  alive^jto  whom  be  honour  and 
glo ry  for__e_xex. When  the  forty  years  be  passed,  God  shall  give 
"Kfeto  his  messenger,  who  shall  rise  again  like  the  sun,  but 
resplendent  as  a  thousand  suns.  He  shall  sit,  and  shall  not  speak, 
for  he  shall  be  as  it  were  beside  himself.  God  shall  raise  again 
the  four  angels  favoured  of  God 2,  who  shall  seek  the  messenger 
of  God  d,  and,  having  found  him,  shall  station  themselves  on  the 
four  sides  of  the  place  to  keep  watch  upon  him.  Next  shall 
God  give  life  to  all  the  angels,  who  shall  come  like  bees  circling 
round  the  messenger  of  God.  Next  shall  God  give  life  to  all  his 

a  God  evcrliving.  b  The  Chapter  of  the  resurrection.  c  God 

everlasting.  d  The  prophet  of  God. 

1  Cp.  219°  and  note  on  49b.  3  i.e.  Gabriel,  Michael,  Rafael,  and 

Uriel,  see  228". 


128  THE  GOSPEL  OF  BARNABAS 

57a  uitta  ha  tutti  li  projfeti  suoi  li  quali  seguendo  addamo 
anderano  ogniuno  ha  basiare  la  mano  allo  nontio  di  Dioa 
rachomandadosi  ha  lui  .  Dara  dapoi  DIG  la  uitta  ad  ogni  elleto 
li  qualli  chriderano  ho  machometob  harecordati  di  noi  .  Alle 
cui  uoci  si  desstera  la  pieta  nello  nontio  di  Dioa  he  pensera 
quello  che  deue  fare  temendo  la  loro  salute  .  Dapoi  dara 
DIG  la  uita c  ad  ogni  chossa  chreata  he  ritornerano  al  suo  essere 
saluo  che  depiu  ogniuno  hauerano  la  uoce  .  Dapoi  dara 
DIG  la  uita  ha  tutti  li  reprobi  al  chui  risurgere  per  la  loro 
brutezza  si  spauentera  ogni  chreatura  de  DIG  .  he  chriderano 
non  ci  habandoni  la  misserichordia  tua  ho  DIG  signored 
nosstro  .  Dapoi  di  quessto  fara  DIG  risuscitare  satana  al  chui 
asspeto  ogni  chreatura  per  timore  stara  chome  morta  per  la 
horida  forma  che  apresentera  .  Piacia  ha  DIG  disse  iessu 
che  io  non  ueda  quel  giorno  talle  mosstro  .  sollo  il  nontio 
di  DIG  a  non  riceuera  timore  di  chotali  figure  perche  elgi  sollo 
temera  DIG  e  .  allora  langelo  alia  chui  tronbeta  sonando  sarano 
tutti  risuscitati  risonera  la  tronbeta  dicendo  .  Venite  al  iuditio 
ho  chreature  perche  il  uosstro  chreatore  ui  uolle  iudichare  . 

57b  Apparera  nel  mezzo  del  cielo  sopra  la  j  ualle  di  iosafat  una 
sedia  rilucente  sopra  la  qual  uenira  una  neuola  biancha  .  onde 
chriderano  li  angioli,  sia  benedeto  te  DIG  nosstro  che  ci 
chreassti  he  saluassti  dalla  chaduta  di  satana  .  allora  il  nontio 
di  DIG  a  temera  imperoche  chonosscera  che  niuno  ha  ammato 
Dioe  quanto  si  conuiene  perche  cholui  che  uolle  richambiare 
uno  denaro  di  horo  li  bissogna  sesanta  minuti  .  onde  non 
hauendo  se  non  sollo  uno  minuto  non  il  polle  chambiare  .  Ma  se 
temera  il  nontio  di  DIG  a  che  chossa  farano  li  empij  che  sono 
pieni  di  schelerita  . 

LVf. 

Anderasi  il  nontio  di  DIG  ha  racholgere  tutti  li  profeti  . 
alii  quali  parllera  he  preggera  che  uadinb  insieme  chon 
lui  ha  pregare  DIG  per  li  fideli  .  onde  ogniuno  si  scuxera  per 


Jill  .  b   jj^-*   b.  c        aj^    4)1.  (1       lkJL, 


& 


_  uv 

"li  f    T  ^11     i"    . 


OF  THE  DAY  OF  JUDGEMENT  129 

prophets,  j  who,  following  Adam,  shall  go  every  one  to  kiss  the  hand  57a 
of  the  messenger  of  God  a,  committing  themselves  to  his  protection. 
Next  shall  God  give  life  to  all  the  elect,  who  shall  cry  out  :  "  0 
Mohammed  b,  be  mindful  of  us  !  "  At  whose  cries  pity  shall  awake  in 
the  messenger  of  God  a,  and  he  shall  consider  what  he  ought  to  do, 
fearing  for  their  salvation.  Next  shall  God  give  life  c  to  every 
created  thing,  and  they  shall  return  to  their  former  existence,  but 
every  one  shall  besides  possess  the  power  of  speech.  Next  shall 
God  give  life  to  all  the  reprobates,  at  whose  resurrection,  by 
reason  of  their  hideousness,  all  the  creatures  of  God  shall  be 
afraid,  and  shall  cry  :  "  Let  not  thy  mercy  forsake  us,  O  Lord  our 
God  d."  After  this  shall  God  cause  Satan  to  be  raised  up,  at  whose 
aspect  every  creature  shall  be  as  dead,  for  fear  of  the  horrid  form 
of  his  appearance.  May  it  please  God,'  said  Jesus,  '  that  I  behold 
not  that  monster  on  that  day.  The  messenger  of  Goda  alone 
shall  not  be  affrighted  by  such  shapes,  because  he  shall  fear 
Gode  only. 

'Then  the  angel,  at  the  sound  of  whose  trumpet1  all  shall  be  raised, 
shall  sound  his  trumpet  again,  saying:  "Come  to  the  judgement, 
O  creatures,  for  your  Creator  willeth  to  judge  you."  Then  shall 
appear  in  the  midst  of  heaven  over  the  |  valley  of  Jehoshaphat2  a  5?h 
glittering  throne3,  over  which  shall  come  a  white  cloud,  where 
upon  the  angels  shall  cry  out  :  "  Blessed  be  thou  our  God,  who 
hast  created  us,  and  saved  us  from  the  fall  of  Satan."  Then  the 
messenger  of  God  a  shall  fear,  for  that  he  shall  perceive  that  none 
hath  loved  God  e  as  he  should.  For  he  who  would  get  in  change 
a  piece  of  gold  must  have  sixty  mites;  wherefore,  if  he  have 
but  one  mite  he  cannot  change  it.  But  if  the  messenger  of 
God  a  shall  fear,  what  shall  the  ungodly  do  who  are  full  of 
wickedness  ?  ' 


'  The  messenger  of  God  shall  go  to  collect  all  the  prophets,  to 
whom  he  shanspeak,  praying  them  to  go  with  him  to  pray  God 
jForThTTaitnfuL  And  every  one  shall  excuse  himself  for  fear  ;  nor^ 


•  The  prophet  of  God.  b  0  Mohammed  !                    c  God  gives. 

d  God  is  sovereign.  •  God  is  your  Lord.              f  The  Chapter  of  the 
resurrection. 

1  Cp.  i  Cor.  xv.  53.  *  Cp.  Joel  iii.  a  and  12.             s  Rev.  xx.  n. 

Rxaa  K 


130  THE  GOSPEL  OF  BARNABAS 

timore ;  viue  DIG  a  chio  no  ui  andaria  chonosscendo  quello  chio 
chonossco  .  Allora  uededo  quessto  DIG  dara  in  memoria  al 
nontio  suo  b  chome  che  ogni  chossa  elgia  chreato  per  ammore 
suo  .  per  la  qual  chossa  se  li  partira  il  timore  he  chon  ammore 
he  riuerenzza  andera  appresso  alia  sede  chantando  li  angioli  . 

58a  sia  benedeto  il  tuo  panto  nome  ho  DIG  |  nosstro.  Apressatosi 
alia  sede  DIG  si  scoprira  al  nontio  suo  b  chome  lo  amicho  si  scopre 
allo  amicho  quando  per  spazio  di  longo  tempo  non  si  ano 
tieduto  .  Parlera  prima  il  nontio  di  DIG  c  dicendo,  io  te  adoro 
he  hamo  ho  DIG  mio  he  con  tutta  la  anima  mia  he  chuore 
mio  ti  ringratio  .  che  tu  ti  sei  dignato  chrearmi  per  tuo  seruo 
onde  facessti  il  tutto  per  ammore  mio  azioche  io  ti  ammasi 
per  ogni  chossa  in  ogni  chossa  he  sopra  ogni  chossa  .  che 
pero  ti  ringratij  ogni  tua  chreatura  ho  DIG  mio  pero  allora 
ogni  chossa  chreata  da  DIG  dirano  .  Gratie  ti  rendiamo  signore 
he  benediciamo  il  tuo  santo  nome  .  in  questo  tempo  ui  dicho 
in  uerita  che  li  demonij  he  li  reprobi  chon  satana  piangerano 
talmente  che  dalli  hochij  di  loro  uno  uscira  piu  aqua  che  non 
ha  il  fiume  giordano  .  he  non  uederano  hanchora  DIG  .  parllera 
DIG  al  nontio  suo  b  dicendo  tu  sei  il  beneuenuto  ho  fidele  seruo 
mio  pero  dimanda  quanto  uoi  perche  il  tutto  hotenerai  . 
"Risspondera  il  nontio  di  DIG  c  ho  signore  io  mi  harecordo  che 
tu  dicessti  quando  mi  chreassti  che  tu  uolleui  far  per  amore 
mio  .  il  paradisso  he  il  monddo  li  angiolli  he  li  homeni  azioche 

58b  per  me  seruo  tuo  ti  glorifi|chasero  .  ho  signore  DIG  mis- 
serichordiosso  he  iussto  d  pero  ti  preggo  che  ti  harechordi  della 
promessa  fata  ha  me  seruo  tuo  .  Risspondera  DIG  chome  uno 
hamioho  che  burli  chon  lo  hamicho  he  dira  hai  tesstimonij 
di  quessto  ho  amicho  mio  machometo  e  .  Allora  con  riuerenza 
dira  si  signore  .  Risspondera  DIG  ua  chiamali  ho  gabrielo  . 
Venira  langelo  gabrielo  dal  nontio  di  DIG  c  he  dira  signore  quali 
sono  li  tuoi  tesstimonij  .  Risspondera  il  nontio  di  moc  sono 
addamo,  abraham  issmaele  moise  dauit  he  iessu  fiolo  di  maria  . 


e  ill 


MOHAMMED  AT  THE  JUDGEMENT  131 

as  God  liveth  a,  would  I  go  there,  knowing  what  I  know.  Then  God, 
seeing  this,  shall  remind  his  messenger  *>  how  he  created  all  things 
for  love  of  him,  and  so  his  fear  shall  leave  him,  and  he  shall  go 
nigh  unto  the  throne  with  love  and  reverence,  while  the  angels 
sing :  "  Blessed  be  thy  holy  name,  O  God,  our  God."  | 

'  And  when  he  hath  drawn  nigh  unto  the  throne,  God  shall  open  58a 
[his  mind]  unto  his  messenger  *>,  even  as  a  friend  *  unto  a  friend,, 

when  for  a  long  while  they  have  not  met.     The  first  to  speak  shall 

1_K — CL" — I       -  i         . — 

DC  the  messenger  of  God  c,  who  shall  say  :  "  I  adore  and  love  thee, 
O  my  God,  and  with  all  my  heart  and  soul  I  give  thee  thanks  for 
that  thou  didst  vouchsafe  to  create  me  to  be  thy  servant,  and 
madest  all  for  love  of  me,  so  that  I  might  love  thee  for  all  things 
and  in  all  things  and  above  all  things  ;  therefore  let  all  thy  crea 
tures  praise  thee,  O  my  God."  Then  all  things  created  by  God 
shall  say  :  "  "We  give  thee  thanks,  0  Lord,  and  bless  thy  holy 
name."  Verily  I  say  unto  you,  the  demons  and  reprobates  with 
Satan  shall  then  weep  so  that  more  water  shall  flow  from  the  eyes 
of  one  of  them  than  is  in  the  river  of  Jordan.  Yet  shall  they  not 
see  God. 

'  And  God  shall  speak  unto  his  messenger15,  saying:  "  Thgajgtrt^ 
welcome,  O  myfoithfulservant ;  therefore  ask  what  thou  wilt,  for 
"tnou  shahfobtain  all."     The  messenger  of  God  c  shall  answer :  "  0 
~L~ord,  I  remember  that  when  thou  didst  create  me,  thou  saidst  that 
thou  hadst  willed  to  make  for  love  of  me  the  world  and  paradise, 
and  angels  and  men,  that  they  might  glorify  thee  by  me  thy 
servant.  |  Therefore,  Lord  God,  merciful  and  just d,  I  pray  thee  that  5Sb 
thou  recollect  thy  promise  made  unto  thy  servant." 

'  And  God  shall  make  answer  even  as  a  friend  who  jesteth  with  a 
friend,  and  shall  say :  "  Hast  thou  witnesses  of  this,  my  friend 
Mohammed  ?e"  And  with  reverence  he  shall  say:  "  Yes,  Lord." 
Then  God  shall  answer :  "  Go,  call  them,  0  Gabriel."  The  angel 
Gabriel  shall  come  to  the  messenger  of  Godc,  and  shall  say  :  "  Lord, 
who  are  thy  witnesses  ?  "  The  messenger  of  God  c  shall  answer  : 
"  They  are  Adam,  Abraham,  Ishmael,  Moses,  David,  and  Jesus  son 
of  Mary." 


*  By  the  living  God.  b  His  prophet.  c  The  prophet  of  God. 

d  God  the  King  (Sultan),  gracious  and  wise.  e  Mohammed  friend 

of  God. 


1  Cp.  Exod.  xxxiii.  n. 

K   2 


132  THE  GOSPEL  OF  BARNABAS 

andera  langelo  allora  he  chiamera  li  sopradeti  li  qualli  con 
timore  ui  anderano  .  Apresentatosi  loro  dirra  DIG  ui  rachordate 
uoi  di  quello  che  dice  il  nontio  mio  .  Rissponderano  loro  che 
chossa  signore  .  Dira  DIO  che  io  habia  fato  il  tutto  per  ammore 
suo  azioche  tutti  per  lui  mi  laudassero  .  Risspondera  ogniuno 
con  noi  uie  tre  testimonij  milgiori  di  noi  signore  *  .  Risspondera 
allora  DIO  qualli  sono  quessti  tre  tesstimonij  .  dira  allora 
moisse  elgie  il  libro  che  mi  donassti  il  primo  .  Risspondera 
dauit  il  secondo  he  il  libro  che  tu  mi  dessti  .  Dira  allora  quello 
che  parllab  signore  tutto  il  mondo  inganato  da  satana  diceua 
60a  me  essere  tuo  filgiolo  he  tuo  chompagno  ma  il  libro  che  J  tu 
mi  dessti  chome  he  uero  che  io  son  seruo  tuo  .  he  di  quanto 
dice  il  nontio  tuo  c  chonf essa  il  libro  che  mi  donassti  .  allora 
parllera  il  nontio  di  Diod  he  dira  chosi  dice  il  libro  che  tu 
mi  dessti  signore  .  deto  quessto  il  nontio  di  DIO  d  parllera  DIO 
dicendo  quanto  hora  ho  fato  io  Io  ho  fato  azioche  ogniuno 
chonossca  quanto  ti  ammo  .  he  deto  quessto  dara  DIO  uno 
libro  al  nontio  suo  e  nel  qualle  sono  scriti  tutti  li  elleti  di  DIO  f . 
onde  ogni  chreatura  farano  riuerenzza  ha  DIO  dicendo  sollo 
ha  te  DIO  nosstro  sia  laude  he  honore  perche  ci  hai  donati 
al  nontio  tuo  °  . 

LVI*. 

Aprira  il  libro  DIO  in  mano  del  nontio  suo  .  he  il  nontio 
suo  legendo  chiamera  tutti  li  angioli  he  proffeti  he  tutti  li 
elleti  sopra  il  chui  fronte  di  ogniuno  sara  scrito  la  fede  del 
nontio  di  Dioh  .  he  nel  libro  sera  scrito  la  gloria  del  parra- 
disso  onde  ogniuno  anderano  alia  desstra  di  DIO  .  Apresso 
il  quale  sedera  il  nontio  suo  he  li  proffeti  senterano  apresso 
di  lui  he  li  santi  senterano  apresso  li  proffeti  he  li  beati 


MOHAMMED  AT  THE  JUDGEMENT  133 

'Then  shall  the  angel  depart,  and  he  shall  call  the  aforesaid 
witnesses,  who  with  fear  shall  go  thither.  And  when  they  are 
present  God  shall  say  unto  them  :  "  Remember  ye  that  which  my 
messenger  affirmeth  1  "  They  shall  reply  :  "  What  thing,  O  Lord]  " 
God  shall  say  :  "  That  I  have  made  all  things  for  love  of  him,  so 
that  all  things  might  praise  me  by  him."  Then  every  one  of  them 
shall  answer  :  "  There  are  with  us  three  witnesses  better  than  we  are, 
0  Lorda."  And  God  shall  reply :  "  Who  are  these  three  witnesses?" 
Then  Moses  shall  say  :  "  The  book  that  thou  gavest  to  me  is  the 
first "  ;  and  David  shall  sny :  "  The  book  that^thou  gavest  to  me 
is  the  second";  and  he  who  speaketh  to  you  shall  sayb:  "Lord,  the 
""whole  world,  deceived  by  Satan,  said  that  I  was  thy  son  and  thy 
fellow,  but  the  book  that  |  thou  gavest  me  said  truly  that  I  am  59a 
thy  servant ;  and  that  book  confesseth  that  which  thy  messenger  c 
affirmeth."  Then  shall  the  messenger  of  Godd  speak,  and  shall 
say  :  "  Thus  saith  the  book  that  thou  gavest  me,  O  Lord."  And 
when  the  messenger  of  Godd  hath  said  this,  God  shall  speak,  saying: 
"  All  that  I  have  now  done,  I  liave  done  in  order  that  every  one 
should  know  how  much  I  love  thee."  And  when  he  hath  thus 
spoken,  God  shall  give  unto  his  messenger6  a  book,  in  which  are 
written  all  the  names  of  the  elect  of  Godf.  Wherefore  every 
creature  shall  do  reverence  to  God,  saying :  "  To  thee  alone, 
O  God,  be  glory  and  honour,  because  thou  hast  given  us  to  thy 
messenger  c." 

LVI e. 

'God  shall  open  the  book  in  the  hand  of  his  messenger,  and 
his  messenger  reading  therein  shall  call  all  the  angels  and 
prophets  and  all  the  elect,  and  on  the  forehead l  of  each  one 
shall  be  written  the  mark  of  the  messenger  of  God  \  And  in 
the  book  shall  be  written  the  glory  of  paradise. 

'  Then  shall  each  pass  to  the  right  hand  2  of  God  ;  next  to  whom 
shall  sit  the  messenger  of  God,  and  the  prophets  shall  sit  near 
him,  and  the  saints  shall  sit  near  the  prophets,  and  the  blessed 


*  The  book  of  Moses  and  the  book  of  David  and  the  book  of  Jesus  the 
son  of  Mary,  on  him  be  peace.  b  In  the  resurrection,  mentioned. 

c  Thy  prophet.  d  The  prophet  of  God.  e  His  prophet.  f  At 

the  resurrection  there  is  mention  of  the  book.     Mohammed,  peace  be  on 
him.  g  The  Chapter  of  the  resurrection.  h  On  the  day  of  the 

resurrection  all  the  faithful  shall  be  raised ;  on  their  forehead  there  shall 
be  written  with  light  the  religion  of  the  prophet  of  God.   Inde. 


Cf.  Rev.  vii.  3  ;  ix.  4.  8  Cf.  Matt.  xxv.  33. 


134  THE  GOSPEL  OF  BARNABAS 

apresso  li  santi  ondde  langelo  sonera  la  tronbeta  he  chiamera 
sata  in  iuditio  .  | 

LVIIa. 

Venira  il  missero  he  sara  chon  somo  hobrobio  hachussato 
da  tutte  le  chreature  .  onde  chiamera  DIG  langelo  michaelle 
il  qualle  cento  millia  uolte  il  perchotera  con  la  spada  di  Diob 
perchotera  sata  he  ogni  perchossa  he  per  dieci  infferni  graue  . 
onde  sera  il  primo  scatiato  nello  habisso  .  chiamera  langelo 
li  seguaci  suoi  li  quali  sarano  similmete  oltragiati  he  hacussati 
onde  langelo  michael  per  comissione  di  DIG  .  chi  cento,  chi 
cinquanta,  chi  uenti,  chi  dieci  he  chi  cinque  uolte  perchotera 
he  dapoi  disscenderano  nello  habisso  .  imperoche  DIG  dira 
ha  loro,  lo  infferno  he  stantia  uosstra  ho  malladeti  .  Dapoi 
chiamerasi  al  iuditio  tutti  li  inchreduli  he  reprobi  contra  de 
li  qualli  si  leuerano  in  prima  tutte  le  chreature  inferiori  al 
homo  .  tesstando  auuanti  di  DIG  chome  hano  seruito  chosstoro 
he  chome  chostoro  hano  oltragiato  DIG  he  le  chreature  sui  . 
he  li  proffeti  ogniuno  si  leuera  tesstando  chontra  di  loro 
60a  onde  sarano  da  DIG  chonda  [  nati  alle  inf ernali  fiame  .  io  ui 
dicho  in  uerita  che  non  passera  una  parolla  ne  uno  pensiero 
hotioso  seza  punitione  quel  giorno  tremendo  .  Vi  dicho  in 
uerita  che  il  cillicio  risplendera  chome  il  solle  he  ogni  pidochio 
che  per  ammore  di  DIG  hauera  lomo  soportato  si  conuertira  in 
margarite  .  ho  beati  per  tre  he  quatro  uolte  li  poueri  li  qualli 
chon  uera  pouerta  hauerano  di  chore  seruito  DIG  imperoche  . 
in  quessto  monddo  sono  priui  di  traualgio  mondano  honde 
di  molti  pechati  sarano  liberi  he  quello  giorno  .  non  hauerano 
da  rendere  chonto  chome  hano  spesso  le  richezze  del  monddo 
ma  serano  premiati  della  loro  patienzza  he  pouerta  °  .  io  ui 
dicho  in  uerita  che  se  il  mondo  chonosescie  quessto  lui  piu 
pressto  ellegeria  il  cillicio  che  la  porpora  li  pidochij  che 
loro  he  li  digiuni  che  le  chrapulle  .  quando  sera  il  tutto 
examinato  dira  DIG  al  nontio  suo  uedi  ho  hamicho  la  loro 


REPROBATES  AT  THE  JUDGEMENT  135 

near  the  saints,  and  the  angel  shall  then  sound  the  trumpet,  and 
shall  call  Satan  to  judgement.  | 


LVIIa.  59b 

'  Then  that  miserable  one  shall  come,  and  with  the  greatest  con 
tumely  shall  be  accused  of  every  creature.  Wherefore  God  shall 
call  the  angel  Michael,  who  shall  strike  him  one  hundred  thousand 
times  with  the  sword  of  God  b.  He  shall  strike  Satan,  and  every 
stroke  is  heavy  as  ten  hells,  and  he  shall  be  the  first  to  be  cast 
into  the  abyss.  The  angel  shall  call  his  followers,  and  they  shall 
in  like  manner  be  abused  and  accused.  Wherefore  the  angel 
Michael,  by  commission  from  God,  shall  strike  some  a  hundred 
times,  some  fifty,  some  twenty,  some  ten,  some  five.  And  then 
shall  they  descend  into  the  abyss,  because  God  shall  say  to  them : 
"  Hell  is  your  dwelling-place,  0  cursed  ones." 

'  After  that  shall  be  called  to  judgement  all  the  unbelievers  and 
reprobates,  against  whom  shall  first  arise  all  creatures  inferior 
to  man,  testifying  before  God  how  they  have  served  these 
men,  and  how  the  same  have  outraged  God  and  his  creatures. 
^Aj^  flip  prnpliejg  every  one  shall  arise,  testifying  against  them ; 
wherefore  they  shall  be  Condemned  by  God  j  to  infernal  flames.  60a 
Verily  I  say  unto  you,  that  no  idle  word l  or  thoughf  shall  pass 
unpunished  in  that  tremendous  day.  Verily  I  say  unto  you,  that 
the  hair-shirt  shall  shine  like  the  sun,  and  every  louse  a  man  shall 
have  borne  for  love  of  God  shall  be  turned  into  a  pearl.  0,  thrice 
and  four  times  blessed  are  the  poor,  who  in  true  poverty  shall  have 
served  God  from  the _hearji,  for  i"~iliisjwwkl_are  theydestitute  of_ 
^worldly  cares,  and  shall  therefore  be  freed  fro m_  many  sins,  and  in 


that  djjyjthey  shall  not  have_to_render  an_account  of  how  they 
spent  theriches  of  the  world,  but  they  shall  be  rewarded  for  their 
patience"  amTtheirpoverty  c.  VerTIy~T^8ay  unto  you,  that  if  the 
world  knew  this  it  would  choose  the  hair-shirt  sooner  than  purple, 
lice  sooner  than  gold,  fasts  sooner  than  feasts. 

'When  all  have  beeu  examined,  God  shall  say  unto  his  mes- 


*  The  Chapter  of  the  wrath  of  God  against  Satan  and  against  the  infi 
dels  in  the  resurrection.  b  The  sword  of  God.  c  Apostleship. 


1  Cp.  Matt.  zii.  36. 


136  THE  GOSPEL  OF  BAENABAS 

scelleragine  quanto  he  stata  grande  .  perche  io  chreatore  loro 
impiagai  ogni  chossa  chrehata  in  seruitio  loro  he  loro  in  ogni 
60b  chossa  mi  hano  dis  |  sonorato  .  onde  elgie  iusstissimo  che  io 
non  habia  misserichordia  di  loro  .  Risspondera  il  nontio  di 
DIG  a  elgie  uero  signore  DIG  nosstro  gloriosso  b  ne  possono  ueruno 
tuo  ammicho  he  seruo  dimandarti  per  loro  misserichordia  . 
imo  che  io  seruo  tuo  auanti  di  ogniuno  dimando  iustitia  contra 
di  loro  .  il  che  deto  queste  parolle  tutti  li  angioli  he  proffeti 
con  tutti  li  elleti  di  DIG  .  he  che  sto  dire  li  elleti  ui  dicho 
in  uerita  che  li  ragni  le  mossce  he  le  pietre  et  larena  chridera 
chontra  deli  empij  he  dimanderano  iustitia  .  onde  allora  fara 
Diob  ritornare  in  terra  ogni  anima  uiuente  inferiore  al  homo 
he  poi  manderano  li  empij  allo  inferno  .  li  quali  nel  partirsi 
uederano  quella  terra  nella  quale  sarano  ridoto  li  chani  he 
li  chauali  he  altri  uilli  hanimali  .  onde  dirano  ho  signore 
DIG  c  faci  hanchora  noi  ridure  in  quella  terra d  ma  non  li  sera 
choncesso  quello  che  loro  dimanderano  . 

LVIIIe. 

Piangeuano  ammaramente  li  disscepoli  mentre  che  iessu 
6la  parllaua  .  he  iessu  grande  chopie  di  lachri|me  uersaua  he 
dapoi  il  pianto  risspose  ioane  .  ho  maesstro  dui  chosse  dessi- 
deramo  di  sapere,  luna  he  chome  possibile  sia  che  il  nontio 
di  DIG  a  il  quale  he  pieno  di  pieta  he  misserichordia  .  quel  giorno 
non  habia  pieta  alii  reprobi  essendo  tutti  di  uno  issteso  fango 
prodoti .  laltra  he  chome  sintende  la  spada  di  michaele  angello 
essere  graue  per  dieci  infferni  adoque  uie  piu  di  uno  infferno  . 
Risspose  iessu,  non  hauete  sentio  quello  che  dice  dauit  proffeta 
che  .  Ridera  il  iussto  sopra  la  roina  del  pechatore  he  Io  scernira 
con  quesste  parolle  dicendo  .  Vedi  lomo  che  posse  la  sua 
speranza  nelle  sui  forze  he  nelle  sui  richezze  he  si  smenticho 
di  DIG  .  pero  ui  dicho  in  uerita  che  abraham  scernira  suo 


CONCERNING  THE  JUDGEMENT  137 

senger :  "  Behold,  O  my  friend,  their  wickedness,  how  great  it  has 
been,  for  I  their  creator  did  employ  all  created  things  in  their 
service,  and  in  all  things  have  they  dishonoured  me.  |  It  is  most  60l> 
just,  ^therefore,  that  I  have  no  mercy  on  them."  The  messenger 
of  God  a  shall  answer  :  "  It  is  true,  Lord,  our  glorious  God  b,  not  one 
of  thy  friends  and  servants  could  ask  thee  to  have  mercy  on  them ; 
nay,  I  thy  servant  before  all  ask  justice  against  them." 

'  And  he  having  said  these  words,  all  the  angels  and  prophets, 
with  all  the  elect  of  God — nay,  why  say  I  the  elect  ? — verily  I  say 
unto  you,  that  spiders  and  flies,  stones  and  sand  shall  cry  out 
against  the  impious,  and  shall  demand  justice. 

'  Then   shall  Godb  cause  to  return  to  earth  every  living  soul_    /' 
inferior  to  man,  and  he  shall  send  the  impious  to  hell.     \Vho,  in      ^__  If        ""^ 
going,  shall  see  again  that  earth,  to  which  dogs~and  horses  and 
other  vile  animals  shall  be  reduced.     Wherefore  shall  they  say : 
"  O  Lord  God  c,  cause  us  also  to  return  to  that  earth  d."    But  that 
which  they  ask  shall  not  be  granted  to  them.' 


LVIIIe. 

While  Jesus  was  speaking  the  disciples  wept  bitterly.      And 
Jesus  wept  many  tears.  | 

.  Then  after  he  had  wept,  John  spake  :  '  0  master,  two  things  we  61a 
desire  to  know.  The  one  is,  how  it  is  possible  that  the  messenger 
of  God a,  who  is  full  of  mercy  and  pity,  should  have  no  pity  on 
reprobates  that  day,  seeing  that  they- are  of  the  same  clay  as  him 
self?  The  other  is,  how  is  it  to  be  understood  that  the  sword  of 
Michael  is  heavy  as  ten  hells  ;  then  is  there  more  than  one  hell1? ' 
Jesus  replied  :  '  Have  ye  not  heard  what  David  the  prophet  saith, 
how  that  the  just  shall  laugh  at  the  destruction  of  sinners,  and 
shall  deride  him  with  these  words,  saying  :  "  I  saw  the  man  who  put 
his  hope  in  his  ttrength  and  his  riches,  and  forgot  God  a."  Verily, 
therefore,  I  say  unto  you,  that  Abraham  shall  deride  his  father,  and 


*  The  prophet  of  God.  b  God  is  sovereign.  c  0  Sovereign  ! 

d  The  day  wherein  a  man  shall  look  on  what  his  hands  have  sent  before 
him,  and  the  unbeliever  shall  say  '  Would  that  I  were  dust ! '  Inde. 
(Surah  Ixxviii.  41.)  e  The  Chapter  of  the  Just  One. 


1  Cp.  Ps.  lii.  7. 


138  THE  GOSPEL  OF  BARNABAS 

padre  he  addamo  tuti  li  homeni  reprobi*  .  he  questo  sera 
imperoche  rissusciterano  li  elleti  talmente  perffeti  he  uniti 
con  DIG  che  non  chapira  nella  mente  loro  uno  minimo  pesiero 
chontra  la  iusstitia  di  DIG  .  pero  ogniuno  dimandera  iustitia 
he  piu  deli  altri  il  nontio  di  DIG  Viue  DIG  b  nella  chui 
pressenza  io  sto  che  sebene  hora  piangio  per  pieta  della 
61b  humana  naturra  |  che  quello  giorno  dimandero  iusstitia  senza 
misserichordia  chontra  quelli  che  dissprezano  le  mie  parole  , 
he  piu  del  tutto  contra  cholloro  che  contamiuerano  il  mio 
euangelio  . 

LIXc. 

Lo  infferno  he  uno  sollo  ho  disscepoli  mei  .  nel  quale 
patirano  li  danati  la  loro  pena  in  etterno  sebene  uie  sette 
stantie  houero  regione  una  piu  profonda  del  altra  .  honde 
chi  andera  alia  piu  proffonda  patira  magiore  pena  ma  pero 
elgie  uerissimo  la  mia  parola  della  spada  de  michaele  angelo  . 
imperoche  cholui  che  fa  uno  sollo  pechato  merita  lo  infferno 
he  quello  che  ne  fa  dui  di  dui  inferni  he  degno  .  pero  li 
reprobi  sentirano  pena  intuno  sollo  infferno  quanto  se  fusero 
diuissi  in  dieci  inferni  in  cento  he  in  mille  .  perche  DIG 
omnipotente  d  con  la  potenzza  sua  per  iustitia  sua  chosi 
fara  che  satana  hauera  tanta  pena  quanto  in  dieci  cento 
millia  inferni  si  troueria  he  li  altri  ogniuno  secondo  la  loro 
scelleragine  e  .  B/isspose  pietro  ho  maestro  grande  he  ueramente 
62a  la  iustitia  di  |  DIG  pero  hogidi  sei  molto  tribulato  per  quessto 
parlare  .  pero  ci  farai  gratia  di  ripossare  he  dimani  ci  dirai 
chome  he  lo  infferno  .  Risspose  iessu,  ho  pietro  tu  dici  chio 
riposi  ho  pietro  tu  non  sai  quanto  parli  pero  chossi  hai  par- 
llato  .  Vi  dicho  in  uerita  che  il  riposso  in  quessta  uita 
pressente  he  uelleno  di  ogni  pieta  he  fuocho  che  arde  ogni 
bona  opera  .  adonque  uie  uscito  di  memoria  quanto  salla- 
mone  proffetta  di  DIG  riprenda  lo  hotio  con  ogni  proffeta  certo 
he  che  lui  dice  .  per  timore  del  fredo  non  uolle  lauorare  la 


41)1. 


CONCERNING  HELL  139 

Adam  all  reprobate  men  a  :  and  this  shall  be  because  the  elect  shall 
rise  again  so  perfect  and  united  to  God  that  they  shall  not  con 
ceive  in  their  minds  the  smallest  thought  against  his  justice; 
therefore  shall  each  of  them  demand  justice,  and  above  all  the 
messenger  of  God.  As  God  liveth b,  in  whose  presence  I  stand, 
though  now  I  weep  for  pity  of  mankind,  on  that  day  I 


demand  justice  without   mercy   against   those    who   despise  my 
words,  and  most  of  all  against  those  who  defile  my  gospel  *. 

LIXc. 

'  Hell  is  one 2,  0  my  disciples,  and  in  it  the  damned  shall  suffer 
punishment  eternally.  Yet  hath  it  seven  rooms  or  regions,  one 
deeper  than  the  other,  and  he  who  goeth  to  the  deepest  shall  suffer 
greater  punishment.  Yet  are  my  words  true  concerning  the  sword 
of  the  angel  Michael,  for  he  that  committeth  but  one  sin  meriteth__ 
hell,  and  he  that  committeth  two  sins  meriteth  two  hells.  There 
fore  in  one  hell  shall  the  reprobates  feel  punishment  as  though 
they  were  in  ten,  or  in  a  hundred  or  in  a  thousand ;  and  the 
omnipotent  God d,  through  his  power  and  by  reason  of  his 
justice,  shall  cause  Satan  to  suffer  as  though  he  were  in  ten 
hundred  thousand  hells,  and  the  rest  each  one  according  to  his 
wickedness  e.' 

Then  answered  Peter :  '  O  master,  truly  the  justice  of  God  is 
great,  |  and  today  this  discourse  hath  made  thee  sad ;  therefore,  we  62a 
pray  thee,  rest,  and  to-morrow  tell  us  what  hell  is  like.' 

Jesus  answered :  '  O  Peter,  thou  tellest  me  to  rest ;  0  Peter, 
thou  knowest  not  what  thou  sayest,  else  thou  hadst  not  spoken  thus. 
Verily  I  say  unto  you,  that  rest  in  this  present  Jife  is  the  poisonjaf. 
piety  and  the  fire  which  consumeth  every  good  work/~Have"~ye  then 
forgotten liow^SolomonTTJod'^prophet,  with  all  the  prophets,  hath 
reproved  sloth  ?  True  it  is  that  he  saith :  "  The  idle 3  will  not  work 


*  On  that  day  intercession  shall  not  avail  save  from  him  to  whom  the 
Merciful  One  gives  leave,  and  whose  word  he  accepts.  Inde.  (Surah 
xx.  108.)  b  By  the  living  God.  c  The  Chapter  of  severe  punishment. 
d  God  is  able  to  do  everything.  e  .  .  .  .  punishment. 


1  Cp.  49b  note.  a  For  detailed  description  of  hell  see  i46b  sqq. 

s  Prov.  xx.  4. 


140  THE  GOSPEL  OF  BARNABAS 

terra  il  pigro  pero  andera  ha  medichare  nel  tempo  della 
hesstate*  .  onde  disse  tutto  quello  che  pole  fare  la  mano 
tua  fallo  senza  riposso  .  he  che  dice  lo  innocentissimo  hamicho 
di  DIO  iob  dela  uita  nosstra  .  sichome  lucello  nascie  ha 
uollare  chossi  lomo  nascie  ha  hoperare  .  io  ui  dicho  in  uerita 
che  io  hodio  il  reposso  piu  di  ogni  chossa  . 


Lo  infferno  he  uno  chontrario  del  pavradisso  .  sichome 
he  contrario  lo  inuerno  della  esstate  he  i  fredo  dal  chaldo  . 

62h  che  pero  bissogneria  uedere  il  paradis  |  so  delle  delitie  di 
DIO  chi  uollesse  narare  le  misserie  dello  inferno  .  ho  stantia 
malladeta  della  iustitia  di  DIO  per  malladitione  de  inffedeli 
he  reprobi  della  quale  dice  iob  ammicho  di  DIO  .  hiui  non 
si  troua  hordine  ma  sempre  spauento  he  essaia  proffeta  contra 
li  reprobi  dice  .  non  si  estinguera  giamai  le  loro  fiame  he  non 
morira  il  loro  uerme  c  .  he  dauit  padre  nosstro  piangendo  disse, 
piouera  sopra  di  loro  folgori  chon  saete  he  solfaro  con  tem- 
pessta  grande  .  ho  misseri  pechatori  che  quiui  li  uengono  in 
fastidio  li  cibi  dellichati  le  uesste  preciose,  li  delichati  leti 
he  li  suaui  chanti  di  loro  armonie  .  hora  che  nausea  farano, 
la  rabisa  fame,  le  fiami  ardenti,  le  brasse  che  scortichano 
he  li  crudeli  tormenti  con  ammari  pianti  .  he  qui  dete  l  uno 
lameteuol  gemito  iessu  dicendo,  ueramente  saria  melgio  di 
non  essere  giamai  formato  che  patire  chosi  chrudel  tormento  . 
onde  qui  proponetiui  auanti  uno  homo  il  quale  senta 
tormento  in  tutte  le  parti  del  chorpo  suo  senzza  hauere 
niuno  che  li  habia  chompasione  ma  che  ogniuno  lo  scernissca  . 
Ditemi  non  sarebe  grande  quessta  pena  .  Rissposero  li  disse-  ] 

63a  poli  grandissima  .  allora  disse  iessu,  hora  quessta  he  una 
delitia  dello  infferno  .  perche  ui  dicho  in  uerita  che  se  DIO 

^L  -li*Jl    ^  ^   J^ULJ  51  ul   J^UI  JU  UUJL-  JlS 

J.*.  51  u-ll 


L. 
MS.  udete. 


CONCERNING  HELL  HI 

the  soil  for  fear  of  the  cold,  therefore  in  summer  shall  he  beg  a  !  " 
Wherefore  he  said  *  :  "  All  that  thy  hand  can  do,  do  it  without 
rest."  And  what  saith  Job,  the  most  innocent  friend  of  God  :  "  As 
the  bird  is  born  to  fly,  man  is  born  to  work  V  Verily  I  sayunto 
you,  I  hate  rest  above  all  things.' 


'Hell  is  one,  and  is  contrary  to  paradise,  as  winter  is  contrary  to 
summer,  and  cold  to  heat.     He  therefore  who  would  describe  the 
misery   of  hell   must   needs  have    seen    the    paradise   of  God's^ 
delights^ 

'  '  0  place  accursed  by  God's  justice  for  the  malediction  of  the  62b 
faithless  and  reprobate,  of  which  said  Job  3,  the  friend  of  God  : 
"  There  is  no  order  there,  but  everlasting  fear  !  "  And  Isaiah 
the  prophet,  against  the  reprobate,  saith  *  :  "  Their  flame  shalljioji. 
be  quenched  nor  their  worm  die  c."  And  David  our  father,  weep 
ing,  said5:  "Then  shall  rain  upon  them  lightning  and  bolts  and 
brimstone  and  great  tempest."  O  miserable  sinners,  how  loath 
some  then  shall  seem  to  them  delicate  meats,  costly  raiment,  soft 
couches,  and  concord  of  sweet  song  !  how  sick  shall  make  them 
raging  hunger,  burning  flames,  scorching  cinders,  and  cruel  tor 
ments  with  bitter  weepin 

And  thenTesus  uttered  a  lamentable  groan,  saying:  '  Truly  it  were 
better  never  to  have  been  formed  than  to  suffer  such  cruel  torments. 
For  imagine  a  man  suffering  torments  in  every  part  of  his  body, 
who  hath,  no  one  to  show  him  compassion,  but  is  mockedofall: 
tell  me,  would  not  this  b3  great  pain  ]  ' 

The  disciples  answered  :  |  '  The  greatest.'  63 

Then  said  Jesus  :  '  Now  this  is  a  delight  [in  comparison]  of 
hell.  For  I  tell  you  in  truth,  that  if  God  should  place  in  one 


*  Solomon  said:  'It  is  the  condition  of  the  lazy  man  to  do  no  work  in 
•winter  for  fear  of  the  cold,  but  in  summer  lie  goes  round  for  alms.'  Inde. 
b  The  Chapter  of  hell  (Gehenna).  c  The  fire  of  hell  is  not  quenched 

and  its  worm  never  dieth.    Inde. 


1  Eccles.  ix.  10  (JVulg.).  a  Job  v.  7  (Vulg.).  *  Job  x.  32  (cp. 

Vulg.).  4  Isa.  Ixvi.  24.  *  Ps.  xi.  6  (cp.  Vulg.). 


142  THE  GOSPEL  OF  BARNABAS 

ponesse  in  bilanzia  tutte  le  pene  che  ha  patito  tutti  li  homem 
in  quessto  monddo  he  patirano  insino  al  giorno  del  iuditio  . 
he  dalla  altra  parte  ponesse  Dio  una  sollo  hora  di  penne 
inffernalj  li  reprobi  sanza  dubio  ellegerebono  le  mondane 
tribulationi  .  perche  quesste  del  mondo  uengono  per  mano 
di  homem  a  ma  quelle  uengono  per  mano  de  diauoli  li  quali 
sono  senza  ueruna  chompasione  .  ho  che  chrudele  fuocho  li 
darano  .  ho  che  ammaro  fredo  senza  dare  temperamento 
alle  loro  fiami  .  ho  che  stridore  di  denti  ho  quanti  singolti 
he  pianti  hai  misseri  pechatori  .  che  non  ha  tanta  aqua  il 
giordano  quante  lachrime  oggni  momento  usscirano  dalli  loro 
hochij  .  he  qui  le  lingue  malladirano  ogni  chossa  chreato 
con  il  loro  padre  he  madre  he  il  loro  chreatore  il  quale  he 
beneddeto  in  etterno  . 


63b  Deto  quessto  iessu  si  lauo  con  li  suoi  disscepoli  secondo 
la  leggie  di  DIG  scrita  nel  libro  di  mosse  .  he  fecero  horatione 
onde  li  disscepoli  suoi  uedendolo  chossi  aflito  non  li  dissero 
niente  quel  giorno  ma  ogniuno  staua  spauentato  sopra  le  sui 
parolle  .  quado  iessu  aprendo  la  bocha  sua  disse  dapoi  il 
uesspro  .  Quale  he  quel  padre  di  familgia  il  qualle  cho- 
nosscendo  che  il  ladro  uolle  rompere  la  chassa  sua  che  dormisse 
certo  niuno  .  perche  elgi  uigilarebe  he  starebe  preparato 
per  ammazare  il  ladro  .  hora  non  sapete  disse  iessu  che  satana 
he  chome  uno  leone  che  ua  rugendo  cerchando  di  deuorare  . 
chosi  elgi  cercha  di  fare  pechare  lomoc  .  lo  ui  dicho  in  uerita 
che  se  lomo  facessi  chome  il  merchatore  che  niente  temeria 
quello  giorno  imperoche  bene  si  troueria  preparato  .  Elgi 
fu  uno  homo  il  quale  dete  pechunia  ha  uicini  suoi  azioche 
trafichasero  he  il  uadagno  fusse  per  iussta  portione  diuisso  . 
pero  alchuni  bene  trafichorno  talmente  che  duplichorno  il 

Q^A  danaro  .  ma   alchuni   sconsumorno  la  pechunia   in  |  seruitio 


CONCERNING  HELL  143 

balance  all  the  pain  which  all  men  have  suffered  in  this  world 
and  shall  suffer  till  the  day  of  judgement,  and  in  the  other  one 

single  hour  of  the  pain  of  hell,  the  reprobates  would  without  doubt         /^   *. 

••  —  ~  —  - 
choose  the  worldly  Jribulations,  for  the  worldly  come  from  the 

"*hand  of  man  a,  but  the  others  from  the  hand  of  devils,  wh6~arelitterly 
without  compassion.  0  what^niel  fire  they  sEall  give  to  miserable 
sinners!  O  what  bitter  cold,  which  yet  shall  not  temper  their 
flames  I  What  gnashing  of  teeth  and  sobbing  and  weeping  1  For 
the  Jordan  has  less  water  than  the  tears  which  every  moment  shall 
flow  from  their  eyes.  And  here  their  tongues  shall  curse  all 
things  created,  with  their  father  and  mother,  and  their  Creator,  who 
is  blessed  for  ever/ 


Having  thus   said,  Jesus   washed   himself,  with   his  disciples,  63b 
according  to  the  law  of  God  written  in  the  book  of  Moses  ;    and 
then  they  prayed.    And  the  disciples  seeing  him  thus  sad  spake 
not    at    all    to   him  that   day,   but   each   stood   terror-struck  "aT""' 
his  words. 

Then  Jesus  opening  his  mouth  after  the  evening  [prayer],  said  : 
'  What  father  of  a  family  1  if  he  knew  that  a  thief  meant  to  break 
into  his  house,  would  sleep  ?  ^TNone,  assuredly  ;  for  he  would  watch 
and  si  and  prepared  to  slay  the  thief.  Do  ye  not  know  then  that 
Satan  is  as  a  roaring  lion  2  that  goeth  about  seeking  whom  he  may 
devour.  Thus  he  seeketh  to  make  man  sinc.  Verily  I  say  unto  you, 
that  if  man  would  act  as  the  merchant  he  should  have  no  fear  in  that 
day,  because  he  would  be  well  prepared.  There  was  a  man  3  who  \L-  -- 

gave  money  to  his  neighbours  that  they  might  trade  with  it,  and  the 
profit  should  be  divided  in  a  just  proportion.  And  some  traded 
well,  so  that  they  doubled  the  money.  But  some  used  the  money 

the  service  of  the  enemy  of  him  who  gave  them  the  money,  64a 


*  And  he  is  a  child  of  Adam.  b  The  Chapter  of  the  negligent. 

c  And  (like)  the  wiles  of  the  lion  which  moves  to  the  right  and  left  for  the 
chase,  thus  Satan  moves  amongst  the  believers  that  he  may  seduce  them 
from  the  straight  way.  Inde. 


1  Cp.  Luke  xii.  39.  2  i  Pet.  v.  8.  '  (?)  Cp.  Luke  xix.  13  sqq. 


144  THE  GOSPEL  OF  BARNABAS 

del  innimicho  di  cholui  che  li  dete  la  pecchunia  dicendo 
malle  di  lui  .  hora  ditemi  quando  il  uicino  chiamera  li 
debitori  in  iuditio  chome  andera  la  chossa  .  certamente  che 
elgi  honorato  premio  dara  ha  cholloro  che  bene  negotiorno 
ma  sopra  li  altri  sfogera  la  ira  sua  nello  inguriarli  .he  poi 
li  punira  chome  nolle  la  leggie  .  Vine  DIG  *  alia  chui  pressenza 
sta  la  anima  mia  che  il  uicino  he  Diob  il  quale  ha  dato  al 
homo0  tutto  quello  che  a  lo  homo  .  con  la  uita  azioche  in  quessto 
monddo  bene  uiuendo  DIG  hauessi  le  laudi  he  lo  homo  la  gloria 
del  parradiso .  onde  cholloro  che  bene  uiuono  con  il  loro  exempio 
duplichano  il  danaro  perche  si  conuertono  ha  penitenzza  li 
pechatori .  uedendo  loro  tale  exempio  he  pero  sarano  di  grandde 
premio  premiati  li  homeni  che  bene  uiuono  .  ma  li  scellerati 
pechatori  li  quali  con  illoro  pechare  metono  quanto  DIG  li  a 
donato  d  con  la  propria  uita  in  seruitio  di  satana  innimicho  di 
DIG  .  bestemiado  DIG  he  dando  scandollo  ad  altri  ditemi  qualle 
sera  la  pena  loro  .  sera  senza  missura  dissero  li  disscepoli  [  . 

64*  LXIIe. 

Debe  adonque  disse  iessu  .  cholui  che  uole  uiuere  bene 
mirare  il  merchatore  il  quale  serra  la  botega  he  la  chustodisse 
giorno  he  note  con  grande  dilligenza  .  onde  di  quanto  chompra 
riuendendo  uole  uadagnarui  perche  quando  uede  perderui  non 
nolle  uendere  tampocho  al  suo  fratello  .  hora  chosi  fate  uoi 
perche  in  uerita  la  anima  uosstra  he  uno  merchatore  he  il 
chorpo  he  la  botegga  .  onde  quanto  essteriormente  per  li 
sensi  riceue  he  da  essa  compra  he  uende  .  la  moneta  in  uero 
he  lo  am  more  guardatiue  adonque  che  con  lo  ammore  uosstro 
no  uendete  ne  chomprate  uno  minimo  pensiero  del  quale  non 
uadagnate  .  Ma  penssando  parllando  he  hoperando  il  tuto  sia 
per  ammore  de  DIG  che  chossi  facendo  sarete  sichuri  quello 
giorno  .  io  ui  dicho  in  uerita  che  molti  fano  lauachri  he 
uano  ha  horare  .  Molti  degiunano  he  fano  ellemossine  .  Molti 
studiano  he  predichano  addaltri  il  chui  fine  he  abbomineuole 


a   ^a.    4Jb.  b    V;^    it- 

d  ^LJfc.    jj)l.  e  J^J] 


EXAMPLE  OF  THE  MEKCHANT  145 

speaking  evil  of  him.  Tell  me  now,  when  the  neighbour  shall  call 
the  debtors  to  account  how  shall  the  matter  go  ?  Assuredly  he 
will  reward  those  who  traded  well,  but  against  the  others  his  anger 
shall  vent  itself  in  reproaches.  And  then  he  will  punish  them 
according  to  the  law.  As  God  livetha,  in  whose  presence  my  soul 
standeth,  the  neighbour  is  God b,  who  has  given  to  man0  all  that  he 
hath,  with  life  itself,  so  that,  [man]  living  well  in  this  world,  God  may 
have  praise,  and  man  the  glory  of  paradise.  For  those  who  live  well 
double  their  money  by  their  example,  because  sinners,  seeing  their 
example,  are  converted  to  repentance;  wherefore  men  who  live 
well  shall  be  rewarded  with  a  great  reward.  But  wicked  sinnere, 
who  by  their  sins  halve  what  God  has  given  them  d,  by  their  lives 
spent  in  the  service  of  Satan  the  enemy  of  God,  blaspheming  God 
and  giving  offence  to  others, — tell  me  what  shall  be  their 
punishment  ? ' 

1  It  shall  be  without  measure,'  said  the  disciples. 

LXIIe. 

Then  said  Jesus :  '  He  who  would  live  well  should  take  example 
from  the  merchant  who  locketh  up  his  shop,  and  guardeth  it  day 
and  night  with  great  diligence.  And  selling  again  the  things  which 
he  buyeth  he  is  fain  to  make  a  profit ;  for  if  he  perceiveth  that  he  will 
lose  thereby  he  will  not  sell,  no,  not  to  his  own  brother.  Thus  then 
should  ye  do ;  for  in  truth  your  soul  is  a  merchant,  and  the  body 
is  the  shop :  wherefore  what  it  receiveth  from  outside,  through  the 
senses,  is  bought  and  sold  by  it1.  And  the  money  is  love.  See 
Uien  that  with  your  love  ye  do  not  sell  nor  buy  the  smallest  thought 
3y~whi(^j-e_cannot  profit.  _  But  let  thought,  speech,  and  work  be 
all  for  love  of  God  ;  for  so  shall  ye  find  safety  in  that  day.  Verily 
I  say  unto  you,  that  many  make  ablutions  and  go  to  pray,  many 
fast  and  give  alms,  many  study  and  preach  to  others,  whose  end  is 


*  By  the  living  God.  b  God  who  is  near.  °  God  gives. 

d  God  bestows.  «  The  Chapter  of  love. 


Construction  obscure. 


146  THE  GOSPEL  OF  BARNABAS 

€5a  ha|uanti  DIG  imperoche  .  lauano  il  chorpo  he  non  il  chore  . 
chiamano  chon  la  bocha  he  non  con  il  chore  degiunano 
ha  cibi  he  si  riempisscono  di  pechatij  .  dano  ad  altri  quell  o 
che  non  e  bono  per  loro  azioche  siano  tenuti  per  boni  . 
studiano  per  sapere  dire  he  non  per  operare  .  predichano 
ad  altri  contra  di  quanto  fano  loro  he  pero  con  la  propia 
lingua  si  condanano  .  Viue  DIG  a  che  chosstoro  non  chonosscono 
DIG  chon  il  chore  loro  perche  .  se  il  chonosscesero  lo  ammare- 
bono  he  sichome  quanto  ha  lo  homo  il  tutto  lo  a  riceuto  da 
DIG  .  chossi  ogni  chossa  elgi  spenderebe  per  ammore  di  DIG  . 

LXIII  b. 

Dapoi  alquanti  giorni  iessu  passo  apresso  una  citta  di 
samaritani  .  li  quali  non  il  uolssero  lasciare  hentrare  nella 
citta  ne  uendere  pane  alii  suoi  disscepoli  onde  iachobo  he 
ioane  dissero  .  ho  maestro  ti  piaze  che  noi  preggiamo  DIG 
perche  mandi  fuocho  dal  ciello  sopra  di  chostoro  .  Risspose 
iessu  uoi  non  sapete  da  quale  spirito  siate  guidati  pero  chossi 
parllate  .  Racordatiue  che  DIG  uolleua  dissperdere  niniue  per  | 
non  trouarsi  pure  uno  in  quella  citta  che  temessi  DIOC  .  la 
qualle  hera  talmente  scellerata  che  hauendo  chiamato  DIG 
iona  proffeta  per  mandarlo  in  quella  citta  .  da  timore  di 
quel  popullo  uoleua  fugire  in  tarsso  onde  DIG  il  fece  getare 
nel  mare  he  da  uno  pesscie  riceuerlo  he  getarlo  ha  presso 
niniue  .  onde  iuui  predichando  si  chonuerti  talmente  ha 
penitenzza  quel  populo  che  DIG  li  ebe  misserichordia  .  guai 
ha  cholloro  che  chiamano  uendeta  perche  uenira  sopra  di 
loro  essendo  che  ogni  homo  ha  in  se  chossa  da  essere  uendi- 
chata  da  Diod  .  hora  ditemi  hauete  uoi  chreato  quessta  citta 
con  quessto  populo  ho  pazi  che  sete  certo  che  no  .  imperoche 
tutte  le  chreature  unite  insieme  nom  possono  chreare  una 
noua  mossca  de  niente  he  quessto  he  il  chreare8  .  se  DIG 
benedeto  il  quale  ha  chreato  quessta  citta  con  quessto  populo 


Xj  d 


*          j 

-1    ^J    V^.i    eA*^    (J\    UJD^  ^   !'*»*•    cus        JL+t* 


WARNING  AGAINST  VENGEANCE  147 

abominable  before  |  God;  because  they  cleanse  the  body  and  not  the  65a 
heart,  they  cry  with  the  mouth  not  with  the  heart ;  they  abstain 
from  meats,  and  fill  themselves  with  sins;  they  give  to  others 
things  not  good  for  them,  in  order  that  they  may  be  held  good  ; 
they  study  that  they  may  know  how  to  speak,  not  to  work  ;  they 
"preach  to  others  against  that  which  they  do  themselves,  and  thus 
are  condemned  by  their  own  tongue.  As  God  livetha,  these  do  not 
know  God  with  their  hearts ;  for  if  they  knew  him  they  would 
love  him ;  and  since  whatsoever  a  man  hath  he  hath  received  it 
from  God,  even  so  should  he  spend  all  for  the  love  of  God.' 

LXIII  \ 

After  certain  days  Jesus  passed  near  unto  a  city  of  the  Samari 
tans  l ;  and  they  would  not  let  him  enter  the  city,  nor  would 
they  sell  bread  to  his  disciples.  Wherefore  said  James  and  John  : 

9- 

'  Master,  may  it  please  thee  that  we  pray  God  that  he  send  down 
fire  from  heaven  upon  these  people  ? ' 

Jesus  answered:  'Ye  know  not  by  what  spirit  ye  are  led, 
that  ye  so  speak.  Remember  that  God  determined  to  destroy 
Nineveh  because  |  he  did  not  %^one_who_  feared  God  in  that  65b 
cityc  2 .  the  wKicTTwas"  so  wicked  that  God,  having  called  Jonah 
the  prophet  to  send  him  to  that  city,  he  would  fain  for  fear  of 
the  people  have  fled  to  Tarsus,  wherefore~"God  caused  him  to  be 
cast  into  the~sea,  and  received  by  a  fish  and  cast  up  nigh  to 
Nineveh.  And"  lie  preaching  there,  that  people  was  converted  to 
repentance,  so  that  God  had  mercy  on  them. 

A\  oe  unto  them  that  call  for  vc'ii^eancc ;  for  on  tlnMiiselvoH 
it  shall  come,  seeing  that  every  man  hath  in  himself  cause 
for  the  vengeance  of  Godd.  Now  tell  me,  have  ye  created  this 
city  with  this  people?  0  madmen  that  ye  are,  assuredly  no. 
For  all  creatures  united  together  could  not  create  a  single  new 
fly  from  nothing,  and  this  it  is  to  create  e.  If  the  blessed  God  who 
hath  created  this  city  now  sustaineth  it,  why  desire  ye  to  destroy 

a  By  the  living  God.  b  The  Chapter  of  patience.  c  The  story 

of  Yunas  (Jonah)  is  related.  d  God  is  an  avenger.  e  If  all 

creatures  were  to  be  gathered  together,  they  could  not  create  a  fly  out  of 
nothing.     Inde. 

1  See  Luke  ix.  52-5.  2  S^e  Jonah  i-iii. 

L  2 


148  THE  GOSPEL  OF  BARNABAS 

hora  quessta  citta  sostiene  perche  dessiderate  disstrugerla  . 
hora  perche  non  dicessti  ti  piaze  ho  maestro  che  pregiamo 
il  signore  DIG  nosstro*  che  conuertissca  quessto  popullo  ha 
penitenzza  .  certo  he  che  quessto  he  il  propio  del  mio 
66a  dissepolo  |  di  pregare  DIG  per  cholloro  che  li  fano  malle  . 
quessto  fece  abelb  quando  il  fratello  lo  hocideua  chain 
malladeto  da  DIO  .  quessto  fece  abraham  per  faraone  che 
li  tolse  la  molgie  che  pero  langelo  del  signore  non  lo 
ammazzo  ma  sollo  il  perchosse  de  infermita  .  quessto  fece 
zacharia  quando  per  dechreto  dello  empio  Re  fu  nel  tempio 
ucisso  .  Questo  fece  ieremia,  esaia,  hezechiel,  Daniele  he 
dauit  cho  tutti  li  ammici  di  DIO  he  proffeti  suoi  santi  . 
Ditemi  quando  uno  uosstro  fratello  se  infermasi  di  frene- 
sia  uoresste  uoi  hamazzarlo  perche  dice  malle  he  perchuote 
chi  seli  apressa  .  certo  uoi  non  faresste  quessto  ma  sibene 
procuraresste  la  sanita  sua  con  medicine  couenienti  alia  sua 
inffermita  . 


Viue  Diod  alia  chui  pressenza  sta  la  anima  mia  che  il 
pechatore  ha  infermo  lo  intelleto  suo  quando  persseguita 
uno  homo  .  Ditemi  adonque  saria  ueruno  che  si  rompessi 
66b  il  chapo  per  staciarre  |  il  mantello  al  suo  innimicho  .  hora 
chome  ha  sano  lo  intelleto  cholui  [che]  si  parte  da  DIO  chapo 
della  anima  sua  per  offendere  il  chorpo  dello  innimicho 
suo  .  Dimi  ho  homo  quale  he  lo  innimicho  tuo6  certo  he 
che  elgie  il  chorpo  tuo  he  ogniuno  che  ti  lauda  onde  se  tu 
auessi  sano  intelleto  .  baciaresti  la  mano  ha  cholloro  che 
ti  uituperano  he  presentaressti  doni  ha  cholloro  che  ti  persse- 
guitano  he  perchuote  hasai  perche  ho  homo  .  perche  quanto 
piu  per  li  pechati  tuoi  sarai  perseguitato  he  uituperato 
in  quessta  uitta  tanto  meno  sarai  il  giorno  del  iuditio f  . 

b   ^[3  ,  Jj>U   ^i.       c   J.JJ1   iiv-.       d  j-^.   j^J. 

u  b 


LJjJl  ^  vl^^    jjill   jUjl   dD   u^o   U 
jjil  g^ill  j        \  dU  U&. 


AGAINST  VENGEANCE  149 

it  ?  Why  didst  tliou  not  say :  "  May  it  please  thee,  master, 
that  we  pray  to  the  Lord  our  Goda  that  this  people  may  be 
converted  to  penitence?"  Assuredly  this  is  the  proper  act  of  a 
disciple  of  mine,  j  to  pray  to  God  for  those  who  do  evil.  Thus  66a 
did  Abelb  when  his  brother  Cain,  accursed  of  God,  slew  him. 
Thus  did  Abraham1  for  Pharaoh,  who  took  from  him  his  wife, 
and  whom,  therefore,  the  angel  of  God  did  not  slay,  but  only 
struck  with  infirmity.  Thus  did  Zechariah  when,  by  decree  of  the 
impious  king,  he  was  slain  in  the  temple2.  Thus  did  Jeremiah, 
Isaiah,  Ezekiel,  Daniel,  and  David,  with  all  the  friends  of  God 
and  holy  prophets.  Tell  me,  if  a  brother  were  stricken  with 
frenzy,  would  you  slay  him  because  he  spoke  evil  and  struck 
those  who  came  near  him1?  Assuredly  ye  would  not  do  so;  but 
rather  would  ye  endeavour  to  restore  his  health  with  medicines 
suitable  to  his  infirmity. 

LXIVc. 

'  As  God  livethd,  in  whose  presence  my  soul  standeth,  a  sinner  is 
of  infirm  mind  when  he  persecuteth  a  man.  For  tell  me,  is  there 
anyone  who  would  break  his  head  for  the  sake  of  tearing  |  the  cloak  66h 
of  his  enemy  1  Now  how  can  he  be  of  sane  mind  who  separateth 
himself  from  God,  the  head  of  his  soul,  in  order  that  he  may 
injure  the  body  of  his  enemy  ? 

'  Tell  me,  O  man,  who  is  thy  enemy  e  ?  Assuredly  thy  body,  and 
every  one  who  praiseth  thee.  Wherefore  if  thou  wert  of  sane 
mind  thou  wouldst  kiss  the  hand  of  those  who  revile  thee,  and 
present  gifts  to  those  who  persecute  thee  and  strike  thee  much  ; 
because,  O^maTipDecause  the  more  that  for  thy  sins  thou  art  reviled 
and  persecuted  in  this  life  the  less  shalt  thou  be  in  the  day  of  ^ 
judgement*'.  But  tell  me,  0  man,  if  the  saints  and  prophets  of 


a  God  is  Sovereign.         b  The  story  of  Abel  and  Cabel  (Cain).         c  The 
Chapter  of  patience.  d  By  the  living  God.  e  Tell  me,  0  son  of 

Adam,  do  you  know  the  truth,  who  is  your  enemy  ?    Yourself  and  whoso 
praises  you.    Inde.  f  The  greater  your  pain  and  trouble  in  this  world 

owing  to  your  transgression,  the  less  will  it  be  in  the  next  world.    Inde. 
Inde. 


1  See  Gen.  xii.  15  sqq.  :  but  it  is  for  Abimelech  he  prays  (Gen.  xx.  17). 
3  Contrast  2  Chron.  xxiv.  22. 


150  THE  GOSPEL  OF  BARNABAS 

Ma  dimi  ho  homo  se  li  santi  he  proffetti  di  DIO  sono  stati 
persseguitati  he  infamati  dal  monddo  sebene  loro  herano 
innocent!  .  hora  che  sera  di  te  ho  pechatore  .  he  se  loro 
com  patienzza  il  tutto  soportauano  pregando  per  li  loro  per- 
sechutori  che  debi  fare  tu  ho  homo  degno  dello  infferno  . 
Ditemi  ho  disscepoli  mei,  non  sapete  uoi  che  semei  malla- 
diceua  il  seruo  di  DIO  dauit  profieta  he  li  getaua  pietre 
dietro  .  hora  che  disse  dauit  ha  cholloro  che  uoleuano 
67a  ocidere  semei  .  che  chossa  tie  ho  ioab  che  |  tu  uoi  ocidere 
semei  lascialo  malladirmi  perche  chossi  uole  DIO  il  quale 
conuertira  quessta  malladitione  in  beneditione  .  onde  chosi 
f  u  perche  guardo  DIO  a  la  patienzza  di  dauit  he  il  libero 
dalla  perssecutione  del  propio  fiolo  abssalon  .  certamente  non 
si  moue  una  folgia  di  arbore  senza  la  uollonta  di  DIO  .  pero 
quando  tu  sei  in  tribulatione  no  pensare  ha  quanto  riceui 
ne  ha  cholui  il  quale  ti  tribula  ma  chonsidera  .  quanto  sei 
degno  di  riceuere  per  li  tuoi  peccati  per  mano  di  diauoli 
dello  infferno  b  .  Voi  sete  adirati  chontra  di  quessta  citta 
perche  non  cia  uolluto  riceuere  ne  uendere  pane  .  Ditemi 
sono  uosstri  sciaui  chosstoro  hauete  uoi  dato  ha  chosstoro 
quessta  citta  .  auete  uoi  dato  ha  chosstoro  il  grano  ouero  li 
hauete  haiutati  per  racholgere  il  grano  certo  no  imperoche  . 
uoi  non  sete  piu  stati  in  quesste  parti  he  sete  poueri  hora 
perche  chosi  dicesti  .  Risspose  li  dui  discepoli  signore  ha- 
biamo  pechato  DIO  ci  habia  misserichordia  c  he  iessu  risspose 
chosi  sia  . 


67b  Auicinauasi  la  passca  onde  iessu  chon  li  suoi  dissepoli 
ascexe  in  ierussalem  he  ando  alia  probaticha  piscina  .  quessto 
nome  haueua  quel  bagno  perche  langiolo  di  DIO  ogni  giorno 
moueua  quella  aqua  onde  il  primo  inffermo  il  qualle  hentraua 
in  quella  aqua  dapoi  la  mutatione  .  elgi  si  sanaua  di  ogni 


AGAINST  VENGEANCE  151 

God  have  been  persecuted  and  defamed  by  the  world  evenjhough 
they  were  innocent,  what  shall  be  done  to  thee,  0  sinner  1  and  if 
tTiey~encl  tired  all  with  patience,  praying  for  their  persecutors,  what 
shouldst  thou  do,  0  man,  who  art  worthy  of  hell  1  Tell  me,  O  my 
disciples,  do  ye  not  know  that  Shimei '  cursed  the  servant  of  God, 
David  the  prophet,  and  threw  stones  at  him  ?  Now  what  said 
David  to  those  who  would  fain  have  killed  Shimei  ?  "  What  is 
it  to  thee,  0  Joab,  that  |  thou  wouldst  kill  Shimei  1  let  him  curse  67 
me,  for  this  is  the  will  of  God,  who  will  turn  this_curse  into 
a  blessing."  And  thus  it  was;  for  God  sawa  the  patience  of 
David  and  delivered  him  from  the  persecution  of  his  own  son, 
Absalom. 

Assuredly  not  a  leaf  stirreth  without  the  will  of  God.  Wherefore, 
when  thou  art  in  tribulation  do  not  think  of  how  much  thou  hast 
borne,  nor  of  him  who  afflicteth  thee ;  but  consider  how  much  for 
thy  sins  thou  artworthy  to  receive  at  tnehand  of  the_devilg_ofJ^glJJ^- 
Ye  are  angry  with  this  city  because  it  would  not  receive  us,  nor 
sell  bread  to  us.  Tell  me,  are  these  people  your  slaves  ?  have  ye 
given  them  this  city  1  have  ye  given  them  their  corn  1  or  have 
ye  helped  them  to  reap  it  ?  Assuredly  no ;  for  ye  are  strangers 
in  this  land,  and  poor  men.  What  thing  is  this  then  that  thou 
sayest 1 ' 

The  two  disciples  answered  :  '  Lord,  we  have  sinned  ;  may  God 
have  mercy  on  us  c.' 

And  Jesus  answered  :  '  So  be  it.' 


LXV*. 

The  passover  drew  near2,  wherefore  Jesus,  with  his  disciples,  67b 
went  up  to  Jerusalem.    And  he  went  to  the  pool  called  '  ProbaticaV 
And  the  bath  was  so  called  because  the  angel  of  God  every  day 
troubled  the  water,  and  whosoever  first  entered  the  water  after  its 
movement   was   cured   of  every    kind   of  infirmity.       Wherefore 


•  God  sees.  b  If  you  are  in  misfortune  do  not  think  of  the  misfor 
tune  and  its  cause,  but  think  of  what  the  Zabaniyeh  (guardians  of  hell) 
will  do  to  you  for  your  transgression.  Inde.  e  I  ask  God's  pardon.  Inde. 
d  The  Chapter  of  the  pool  of  water. 


1  See  2  Sam.  xiv.  5-12.          *  See  John  v.  1-16.  3  Gk.  of  John  v.  2 

has  Tjj  irpopariKTi :  Vulg.  probatica  piscina. 


152  THE  GOSPEL  OF  BARNABAS 

sorte  de  infferraita  onde  per  quessto  stauano  grande  numero 
de  inffermi  alia  pisscina  .  la  qualle  haueua  cinque  portici; 
uiste  hiuui  iessu  uno  infermo  il  quale  trenta  otto  hanni  hera 
stato  hiuui  infermo  di  graue  inffermita  .  onde  chonosscendo 
quessto  iessu  per  inspiratione  diuina  hebbe  compassione  dello 
imfermo  he  disseli  uoi  tu  sanarti .  Risspose  lo  imfermo  signore 

10  non  ho  homo  il  quale  quando  langelo  moue  laqua  mi  pongi 
dentro  he  pero  .  quando  uolgio  hentrare  uiene  uno  piu  pressto 
di  me  he  ui  hentra  .  Allora  iessu  leuo  li  hochij  al  cielo  he 

68a  disse  signore  DIO  a  nosstro  DIO  di  pa|dri  nosstri  habi  misseri- 
chordia  sopra  di  quessto  infermo  .  he  deto  quessto  iessu  disse 
in  nome  di  DIO  b  ho  f ratello  riceui  la  sanita  lieuati  he  portauia 

11  tuo  leto  .  allora  linfermo  si  leuo  laudando  DIO  he  porto  il 
leto  sopra  le  spale  he  andaua  ha  chasa  laudando  DIO  .  cholloro 
che  il  uedeuano  chridauano  elgie  hogidi  sabbato  pero  non  tie 
licito  portare  il  leto  .  Risspose  lui  cholui  che  mia  fato  sano 
ha  deto  pilgia  il  tuo  leto  he  uatene  ha  chassa  .  dissero  loro 
chie  cholui  .  Risspose  lui  io  non  so  il  suo  nome  onde  fra  loro 
diceuano  debe  essere  stato  iessu  nazareno,  altri  diceuano  non  . 
imperoche  elgie  santo  di  DIO  onde  chia  fato  quessto  he  trissto 
perche  fa  uiolare  il  sabbato  .   andossi  iessu  nel  tempio   he 
hachostosi  a  lui  grande  moltitudine  per  sentire  le  sui  parole 
onde  li  sacerdoti  si  rodeuano  de  inuidia  . 

LXVIc. 

Vene  ha  lui  uno  di  loro  dicendo  .  ho  maesstro  bono  tu 
68t>  insegni  bene  con  uerita  pero  dimi  nel  paradisso  |  che  mercede 
ci  dara  DIO  .  Risspose  iessu  tu  mi  chiami  bono  he  non  sai 
che  sollo  DIO  he  bono d  talmente  che  come  dice  iob  amicho 
di  DIO  uno  fanciulo  di  uno  giorno  non  e  monddo  .  anziche  disse 
li  angioli  sono  reprensibili  auanti  la  presenza  di  DIO  .  onde 


41)1.  b    41)1    U^.' 

J-JJ    »,*-••  d    ^    ^     /•-»     ^- 


THE  POOL  CALLED  PROBATICA       153 

a  great  number  of  sick  persons  remained  beside  the  pool,  which 
had  five  porticoes.  And  Jesus  saw  there  an  impotent  man,  who 
had  been  there  tbirty-and-eight  years,  sick  with  a  grievous 
"Tnfirmity. Yv hereupon  Jesus,  knowing  this  by  divine  inspiration, 
had  compassion  on  the  sick  man,  and  said  to  him :  '  Wilt  thou  be 
made  whole  1 ' 

The  impotent  man  answered :  '  Sir  l,  I  have  no  man  when  the 
angel  troubleth  the  water  to  put  me  into  it,  but  while  I  am  coming 
another  steppeth  down  before  me  and  entereth  therein.' 

Then  Jesus  lifted  up  his  eyes  to  heaven  and  said  :  '  Lord  our  Goda, 
God  of  our  fathers,  |  have  mercy  upon  this  impotent  man.'  68a 

And  having  said  this,  Jesus  said  :  '  In  God's  name  b,  brother,  be 
thou  whole  ;  rise  and  take  up  thy  bed.' 

Then  the  impotent  man  arose,  praising  God,  and  carried  his  bed 
upon  his  shoulders,  and  went  to  his  house  praising  God. 

Those  who  saw  him  cried :  '  It  is  the  sabbath  day ;  it  is  not 
lawful  for  thee  to  carry  thy  bed.' 

He  answered :  '  He  that  made  me  whole  said  unto  me,  "  Pick 
up  thy  bed,  and  go  thy  way  to  thy  house." ' 

Then  asked  they  him  :   '  "Who  is  he  ? ' 

He  answered  :  '  I  know  not  his  name.' 

Whereupon,  among  themselves  they  said  :  '  It  must  have  been 
Jesus  the  Nazarene.'  Others  said  :  '  Nay,  for  he  is  a  holy  one  of 
God,  whereas  he  who  has  done  this  thing  is  a  wicked  man,  for  he 
causeth  the  sabbath  to  be  broken.' 

And  Jesus  went  into  the  temple,  and  a  great  multitude  drew 
nigh  unto  him  to  hear  his  words ;  whereat  thepriests  were  con- 
sumed  with  envy. 

LXVIc. 

One  of  them  came  to  him,  saying :  '  Good  master,  thou  teachest 
well  and  truly ;  tell  me  therefore,  in  paradise  |  what  reward  shall  68b 
God  give  us  1 ' 

Jesus  answered  :  '  Thou  callest  me  good 2,  and  knowest  not  that 
God  alone  is  goodd,  even  as  said  Job3,  the  friend  of  God  :  "  A  child 
of  a  day  old  is  not  clean ;  yea,  even  the  angels  are  not  faultless  in 


a  God  is  sovereign.  b  By  permission  of  God.  c  The  Chapter 

of  praise.          d  There  is  none  good  except  God. 


Or  '  Lord.'       3  Cp.  Luke  xviii.  19.        s  Cp.  Job  xv.  14  sqq.  (Eliphaz). 


154  THE  GOSPEL  OF  BARNABAS 

disse  elgi  la  charne  tirra  il  pechato  he  racholgie  le  inniquita 
chome  la  sponga  racholgie  la  aqua*  .  confuso  pero  il  sacerdote 
taceua  pero  iessu  disse,  io  ui  dicho  in  uerita  che  non  uie 
chossa  piu  perichollossa  che  il  parllare  .  che  pero  sallamone 
disse  la  uita  he  la  morte  he  in  mano  della  linguab  he  uoltatosi 
alii  suoi  dissepoli  iessu  disse  .  guardatiue  da  cholloro  che  ui 
beatifichano  perche  loro  ue  inganano  c  .  Beatificho  con  la 
lingua  satana  li  primi  parenti  nosstri  ma  misseramente  riuscite 
le  sui  parole  .  chosi  beatifichauano  li  sauij  di  egito  faraone  . 
chosi  beatifichaua  golias  li  filistei  .  chosi  beatifichaua  quatro 
cento  falsi  proffeti  hachab  ma  false  furno  le  loro  laudi  tal- 
mente  che  peri  il  laudato  con  cholloro  che  li  laudauano  .  j 
69a  onde  non  senza  chagione  DIG  dice  per  esaia  prof  eta  .  populo 
mio  cholloro  che  ti  beatifichano  te  inganano  .  Guai  ha  uoi 
scribi  he  farisei,  guai  ha  uoi  ho  sacerdoti  he  leuiti  perche 
hauete  choroto  il  sachrificio  del  signore  .  talmente  che  cholloro 
che  uengono  ha  sachrificare  chredono  che  DIG  mangi  charne 
chota  chome  homo  . 

LXVIId. 

Perche  li  dite  .  portate  deli  chasstrati  he  deli  tori  he  deli 
agneli  al  tempio  al  uosstro  DIG  he  non  mangiate  il  tutto 
uoi  ma  fatene  parte  al  DIG  uosstro  di  quanto  uia  dato  .  he 
non  li  dite  la  origine  del  sachrificio  che  uene  per  tessti- 
fichare  la  uita  donata  al  fiolo  dello  padre  nosstro  abraham  . 
onde  he  la  fede  con  la  obedienza  del  padre  nosstro  abbraham 
con  le  promesse  fateli  da  DIG  he  beneditione  datoli  non  uadino 
in  obliuione  .  che  pero  per  ezechiele  proffeta  dice  DIG  leuate 
uia  quessti  uosstri  sachrificij  perche  le  uitime  uosstre  mi 
sono  in  abominatione  e  .  che  pero  se  auicina  il  tempo  di  fare 


i^l  Jls 

U    -UI. 

b  *JL»  eLsLJ  jJ  dUU-o  ^  dLj^s.  ^jW^L-  JU. 
c  &ju 

d 

e    fcJU  vl*-J>.  Ujul£  wil   ^Xjl^Js    *jj\   u^-a-i-51  ,j»  *J  4  *  U 


THE  PERILS  OF  SPEECH  155 

God's  presence."     Moreover  he  said  :  "  The  flesh  attracteth  sin, 
and  sucketh  up  iniquity  even  as  a  sponge  sucketh  up  water  al." ' 

Wherefore  the  priest  was  silent,  being  confounded.  And  Jesus 
said  :  '  Verily  I  say  unto  you,  naught  is  more  perilous  than  speech. 
For  so  said  Solomon :  "  Life  and  death  are  in  the  power  of  the 
tongue  bV" 

And  he  turned  to  his  disciples,  and  said :  ( Beware  of  those 
who  bless  you,  because  they  deceive  you0.  With  the  tongue  Satan 
blessed  our  first  parents,  but  miserable  was  the  outcome  of  his 
words.  So  did  the  sages  of  Egypt  bless  Pharaoh.  So  did  Goliath 
bless  the  Philistines.  So  did  four  hundred  false  prophets  bless 
Ahab 3 ;  but  false  were  their  praises,  so  that  the  praised  one 
perished  with  the  praisers.  |  Wherefore  not  without  cause  did  God  68* 
say  by  Isaiah  the  prophet :  "  My  people,  those  that  bless  thee 
deceive  thee 4." 

'  Woe  unto  you,  scribes  and  Pharisees  ;  woe  nnio  you,  priests  and 
Levites,  because  ye  have  corrupted  the  sacrifice  of  the  Lord,  so 
that  those  who  come  to  sacrifice  believe  that  God  eateth  cooked 
flesh  like  unto  a  man.' 

LXVII  d. 

'  For  ye  say  unto  them  :  "  Bring  of  your  sheep  and  bulls  and 
lambs  to  the  temple  of  your  God,  and  eat  not  all,  but  give  a  share 
to  your  God  of  that  which  he  hath  given  you  "  ;  and  ye  do  not  tell 
them  of  the  origin  of  sacrifice,  that  it  is  for  a  witness  of  the  life 
granted  to  the  son  of  our  father  Abraham,  so  that  the  faith  and 
obedience  of  our  father  Abraham,  with  the  promises  made  to  him 
by  God  and  the  blessing  given  to  him,  should  never  be  forgotten. 
But  by  Ezekiel 5  the  prophet  saith  God :  "  Remove  from  me  these 
your  sacrifices,  your  victims  are  abominable  to  me  e."  For  the  time 


*  Ayyub  (Job)  said :  'The  flesh  of  man  takes  what  is  unlawful  and  all 
iniquities  as  a  sponge  takes  up  water.'  Inde.  b  Said  Solomon  :  '  Thy 
life  and  thy  death  are  in  thy  tongue.'  Inde.  c  Beware  of  him  who 
praises  you,  because  he  will  seduce  you  from  the  way  of  the  truth. 
d  The  Chapter  of  the  sacrifice.  e  Said  God  to  the  Jews  :  '  In  anger 

I  will  take  away  your  sacrifice  because  with  me  it  is  an  abomination.' 
Inde. 


1  Cp.  Job  xv.  16.         "  Prov.  xviii.  21.         s  i  Kings  xxii.  6.        *  (?)  Isa. 
Cp.  Isa.  i.  1 1  sqq.  ;  Jer.  vi.  20. 


156  THE  GOSPEL  OF  BARNABAS 

69  b  quanto  mo  nosstro  ha  |  deto  per  ossea  proffeta  dicendo  .  io 
chiamero  il  populo  non  elleto  elleto  onde  chome  dice  in  ezechiel 
prof  eta  .  DIG  f  ara  uno  pato  nouo  con  il  populo  suo  a  no  sechondo 
il  pato  che  io  deti  allt  padri  uosstri  il  quale  non  osseruorno  . 
he  li  leuera  il  chore  di  pietra  dandoli  uno  chuore  nouo  he 
quessto  sera  tutto  perche  hora  uoi  non  chaminate  nella  leggie 
sua  .  onde  uoi  hauete  la  chiaue  he  non  aprite  anziche  inpedite 
la  strada  ha  chi  uolle  chaminare  .  si  partiua  il  sacerdote  per 
andare  doue  apresso  il  santuario  staua  il  pontifice  per  referirli 
il  tutto  quando  iessu  disse  fermati  che  io  ti  respondero  alia 
tua  dimanda  . 


Tu  a  me  dimandi  che  io  te  dicha  .  che  chossa  DIO  ci  dara 
im  paradisso  ;  io  ti  dicho  in  uerita  che  cholloro  li  quali  pensano 
alia  mercede  non  ammano  il  patrone  imperoche  .  uno  passtore 
il  quale  ha  uno  gregie  di  pechore  sui  uedendo  il  lupo  si  mete 
ha  diffexa  delle  pechore  ma  pero  .  non  fa  chosi  il  seruo  il 
quale  uedendo  il  lupo  lascia  le  pechore  he  fugise  .  Viue  DIO  c 
70a  alia  chui  pressenza  io  sto  che  se  il  DIO  di  |  padri  nosstri  fuse  il 
DIO  uosstro  che  uoi  non  pensaresste  con  dire  che  chossa  mi 
dara  DIO  .  ma  chome  faceua  dauit  proffeta  suo  diresste  che 
chossa  daro  ha  DIO  per  quanto  elgi  mi  adato  .  io  ui  parllero 
per  simillitudine  azioche  me  intendiate  .  Elgi  hera  uno  Re 
il  quale  sopra  di  una  strada  trouo  uno  spolgiato  da  ladri 
il  quale  hera  ferito  mortalmente  onde  elgi  li  ebe  compassione  . 
pero  chomando  alii  suoi1  serui  che  portassero  quello  homo  alia 
citta  he  Io  churassero  il  che  fecero  con  ogni  dilligenza  .  he  il 
Re  presse  grande  ammore  allo  inffermo  talmente  che  li  dono 
la  propia  fiola  per  molgie  he  fecelo  suo  herrede  .  certo  he 
che  il  Re  fu  somamente  misserichordiosso  ma  Io  homo  batete 
li  serui,  sprezaua  le  medicine,  uitupero  la  sposa,  diceua  malle 
del  Re  .  he  li  faceua  ribelare  li  suditj  he  quando  il  Re  uolleua 
uno  seruitio  diceua  che  chossa  mi  dara  il  Re  per  premio  . 
il  che  sentendo  il  Re  che  chosa  fece  elgi  ha  tanto  empio  . 


1  MS.  SMO  (sic). 


AGAINST  SEEKING  A  REWARD  157 

draweth  near  when  tbat  stall  be  done  of  which  our  God  |  spake  by  69l> 
Hosea l  the  prophet,  saying :  "  I  will  call  chosen  the  people  not 
chosen."  And  as  he  saith  in  Ezekiel  the  prophet :  "  God  shall 
make  a  new  covenant  with  his  people  a,  not  according  to  the  cove 
nant  which  he  gave  to  your  fathers,  which  they  observed  not2;  and 
lie  shall  take  from  them  a  heart  of  stone,  and  give  them  a  new 
jieart3 ":  and  all  this  shall  be  because  ye  walk  not  now  in  his  law. 
And  ye  have  the  key  and  open  not ;  rather  do  ye  block  the  road 
for  those  who  would  walk  in  it  *.' 

The  priest  was  departing  to  report  all  to  the  high  priest,  who 
stood  nigh  unto  the  sanctuary,  but  Jesus  said  :  '  Stay,  for  I  will 
answer  thy  question.' 

Lxvm b. 

4  Thou  askest  me  to  tell  thee  what  God  will  give  us  in  paradise. 
Verily  I  say  unto  you,  that  those  who  think  of  the  wages  love  not 
the  master.  A  shepherd  who  hath  a  flock  of  sheep,  when  he  seeth 
the  wolf  coining,  prepareth  to  defend  them ;  contrariwise,  the 
hireling  when  he  seeth  the  wolf  leaveth  the  sheep  and  fleeth5. 
As  God  liveth  c,  in  whose  presence  I  stand,  if  the  God  of  |  our  fathers  70a 
were  your  God  ye  would  not  have  thought  of  saying :  "  What  will 
God  give  me '? "  But  ye  would  have  said,  as  did  David  his  pro 
phet  :  "  What  shall  I  give  unto  God  for  all  that  he  hath  given 
unto  me  ? 6 " 

4 1  will  speak  to  you  by  a  parable 7  that  ye  may  understand. 
There  was  a  king  who  found  by  the  wayside  a  man  stripped  by 
thieves,  who  had  wounded  him  unto  death.  And  he  had  com 
passion  on  him,  and  commanded  his  slaves  to  bear  that  man  to 
the  city  and  tend  him ;  and  this  they  did  with  all  diligence.  And 
the  king  conceived  a  great  love  for  the  sick  man,  so  that  he  gave 
him  his  own  daughter  in  marriage,  and  made  him  his  heir.  Now 
assuredly  this  king  was  most  merciful ;  but  the  man  beat  the 
slaves,  despised  the  medicines,  abused  his  wife,  spake  evil  of  the 
king,  and  caused  his  vassals  to  rebel  against  him.  And  when  the 
king  required  any  service,  he  was  wont  to  say :  "  What  will  the 
king  give  me  as  reward?"  Now  when  the  king  heard  this,  what 
did  he  do  to  so  impious  a  man  ? ' 

*  Account  of  something  other  than  the  law.  b  The  Chapter  of  the 
children  of  Israel.  °  God  is  living. 

1  Hos.  ii.  23.  3  Jer.  xxxi.  31,  32.  3  Ezek.  xxxvi.  26. 

4  Cp.  Luke  xi.  52.  5  See  John  x.  11  s<iq.  •  Cp.  Ps.  cxvi.    12. 

7  Cp.  Luke  x.  30  sqq.     But  the  parable  is  apocryphal. 


158  THE  GOSPEL  OF  BARNABAS 

Rissposero  ogniuno  guai  ha  lui  perch  e  il  Re  il  priuete  del 
tutto  he  lo  punite  atrocemente  .  allora  disse  iessu,  ho  sacerdoti 
ho  scribi  he  farisei  he  tu  pontifice  che  senti  la  mia  uoce 

10  ui  anontio  quanto  DIG  ui  disse  per  il  suo  profeta  Esaia  . 
70b  serui  ho  |  nutriti  he  exaltati  ma  loro  mi  hano  dissprezzato  . 

Elgie  il  nosstro  DIG  quel  Re  il  quale  trouo  issdraelle  in  quessto 
monddo  pieno  di  misserie  che  pero  lo  dete  alii  suoi  serui  . 
iosef  moise  he  haron  che  il  churassero  .  li  prese  tanto  ammore 

11  nosstro  DIG  che  per  il  populo  de  issdraelle  flagello  lo  eggito  . 
somersse  faraone  he  dissperse  cento  he  uinti  Re  di  chananei 
he  madianiti  et   li  dono    la  sua  leggie   facendolo  herede  di 
quanto  habita  il  populo  nostro  .  Ma  chome  si  porta  issdraele 
quanti  proffeti  ha  occisso .  quante  proffetie  ha  elgi  contaminato . 
chome  ha  elgi  uiolato  la  leggie  di  DIG  quanti  inzio  sono  parti ti  da 
DIG  he  andati  ha  seruire  li  iddoli  per  il  scandalo  di  uoi  ho  sacer 
doti  .  he  come  dissonorate  DIG  chon  il  uosstro  uiuere  he  hora 
dimandate  ha  me  che  chossa  ui  dara  DIG  nel  parradisso  .  Doueuate 
dimandarmi  qual  sera  la  pena  che  DIG  ui  dara  nello  infferno  he 
pero  quello  che  douete  fare  per  fare  uera  penitenzza .  azioche  DIG 
ui  abia  missericordia  che  quessto  ui  posso  dire  he  ha  quessto  son 
messo  ha  uoi . 

71a  LXIX  «. 

Viue  Diob  alia  chui  pressenza  io  sto  che  da  me  non  riceuerete 
adulatione  ma  uerita  .  onde  ui  dicho  pentiteui  he  ritornate 
ha  DIG  secondo  che  fecero  li  nosstri  padri  dapoi  il  pechare 
he  non  indurate  il  chore  uosstro  .  si  sconsumauano  da  rabia 
li  sacerdotj  per  quessto  parllare  ma  per  timore  della  plebe 
non  fecero  motto  he  iessu  sogionse  dicendo  .  ho  dotori  ho 
scribi  ho  farisei  ho  sacerdoti  ditemi  uoi  uollete  li  chauali 
chome  chaualieri  ma  non  uollete  andare  hala  guera  .  uoi 
uollete  le  uesste  belle  chome  le  done  ma  non  uollete  lilare 
he  nutnchare  fanciulj  uoi  uollete  li  fruti  di  champi  he  non 
uollete  choltiuare  la  terra  .  Voi  uollete  il  pesscie  del  mare 
ma l  uoi  non  uollete  andare  ha  pesscare  .  uoi  uollete  lo 


1  MS.  he  ma  (sic). 


INGRATITUDE  OF  ISRAEL  159 

They  all  replied  :  '  Woe  to  him,  for  the  king  deprived  him  of 
all,  and  cruelly  punished  him.'  Then  said  Jesus  :  '  0  priests,  and 
scribes,  and  Pharisees,  and  thou  high-priest  that  hearest  my  voice, 
I  proclaim  to  you  what  God  hath  said  to  you  by  his  prophet 
Isaiah  l  :  "  I  have  |  nourished  slaves  and  exalted  them,  but  they  70'' 
have  despised  me." 

'The  king  is  our  God,  who  found  Israel  in  this  world  full  of 
miseries,  and  gave  him  therefore  to  his  servants  Joseph,  Moses 
and  Aaron,  who  tended  him.  And  our  God  conceived  such  love 
for  him  that  for  the  sake  of  the  people  of  Israel  he  smote  Egypt, 
drowned  Pharaoh,  and  discomfited  an  hundred  and  twenty  kings3 
of  the  Canaanites  and  Madianites  ;  he  gave  him  his  laws,  making 
him  heir  of  all  that  [land]  wherein  our  people  dwelleth. 

'  But  how  doth  Israel  bear  himself?  How  many  prophets  hath  he^ 
slain  ;  how_many  prophecieshath  h^_jiojitamiiiated  ;  how  hath  he 
violated  the  law  of  God  :  how  many  for  that  cause  have  departed 
from  God  and  gone  to  serve  idols,  through  your  offence,  0  priests  ! 
And  how  do  ye  dishonour  God  with  your  manner  of  life  !  And  now 
ye  ask  me:  'What  will  God  give  us  in  paradise  1'  Ye  ought  to 
have  asked  me  :  What  will  be  the  punishment  that  God  will  give 
you  in  hell  ;  and  then  what  ye  ought  to  do  for  true  penitence  in 
order  that  God  may  have  mercy  on  you  :  for  this  I  can  tell  you, 
and  to  this  end  am  I  sent  to  you.' 

71K 


'  As  God  liveth  b,  in  whose  presence  I  stand,  _ye  will  not  receive 
adulation  from  me,  but  truth.  W7herefore  I  say  unto  you,  repent 
and  turn  to  God  even  as  our  fathers  did  after  sinning,  and  harden 
not  your  heart.' 

The  priests  were  consumed  with  rage  at  this  speech,  but  for  fear 
of  the  common  peo^fe-^iey^spaTe  not  a  word. 

And  Jesus  continued,  saying  :  '  0  doctors,  0  scribes,  O  Pharisees, 
O  priests,  tell  me.  Ye  desire  horses  like  knights,  but  ye  desire 
not  to  go  forth  to  war  ;  ye  desire  fair  clothing  like  women,  but  ye 
desire  not  to  spin  and  nurture  children  ;  ye  desire  the  fruits  of  the 
field,  and  ye  desire  not  to  cultivate  the  earth  ;  ye  desire  the  fishes 
of  the  sea,  but  ye  desire  not  to  go  a  fishing  ;  ye  desire  honour  as 


The  Chapter  of  Alms  (?).  b  By  the  living  God. 


1  Isa.  i.  a.  3  Josh.  xii.  24  (but  the  number  is  31). 


160  THE  GOSPEL  OF  BARNABAS 

honore  chome  citadini  ma  non  uollete  charge  della  ripublicha  . 
he  uoi  uollete  le  decline  he  primitie  chome  sacerdoti  ma  non 
uollete  con  uerita  seruire  DIG  .  che  chossa  fara  adonque  DIO 

71b  di  uoi  che  quiui  ogni  bene  uollete  senza  ueruno  |  malle  . 
in  uerita  ui  dicho  che  DIO  ui  dara  uno  locho  doue  harete  ogni 
malle  seiiza  niuno  bene  .  he  deto  quessto  iessu  li  fu  apres- 
sentato  uno  indemoniato  il  quale  nom  parllaua  ne  uedeua  he 
hera  priuo  dello  audito  .  onde  iessu  uissto  la  fede  loro  leuo 
li  hochij  suoi  al  cielo  he  disse  .  signore  DIO  a  di  padri  nosstri 
habi  misserichordia  sopra  quessto  inffermo  he  donali  la  sanita 
azioche  chonosscano  quessto  populo  che  tu  mi  hai  mandate  . 
he  deto  questo  iessu  comando  allo  spirito  che  si  partise  dicendo  . 
in  uirtu  del  nome  di  DIO  signore  nosstro  b  parti ti  malligno  dal- 
LO  HOMO  .  si  parti  il  spirito  he  parllo  il  muto  uedendo  chon 
li  suoi  hochij  .  onde  si  riempite  de  timore  ogniuno  ma  li 
scribi  dissero  in  uirtu  di  belzebu  principe  di  demonij  scazia 
li  demonij  .  allora  disse  iessu  ogni  regno  in  se  diuisso  si 
disstrugie  he  chassa  sopra  chassa  chassca  .  se  in  uirtu  di 
satana  scaciasi  satana  chome  staria  il  suo  reggno  he  se  li 
uosstri  fioli  scaziano  satana  con  la  scritura  che  li  dete  salla- 
mone  proffeta  .  loro  tesstifichano  me  scaziare  satana  in  uirtu 
di  DIO  .  Viue  DIOC  che  la  besstemia  in  spirito  santo  he  in- 

72a  remissibile  in  quessto  he  nello  altro  sechollo  |  perche  uollon- 
tariamente  si  reproba  il  maligno  chonosscendo  la  reprobatione  . 
he  deto  quessto  iessu  uscite  del  tempio  onde  la  plebe  il 
magnifichaua  pero  portorno  tutti  li  inffermi  che  poteterro 
racholgere  .  he  iessu  fata  la  horatione  dete  ha  tuti  la  sanita 
onde  quel  giorno  incomincio  in  ierussalem  la  millitia  romana 
per  operatione  di  satana  .  ha  sollicitare  la  plebe  con  dire 
che  iessu  herra  DIO  da  issdraelle  il  quale  hera  uenuto  ha 
uisitare  il  suo  popullo  . 


4)1. 


DUMB,  DEAF,  AND  BLIND  DEMONIAC          161 

citizens,  but  ye  desire  not  the  burden  of  the  republic ;  and  ye 
desire  tithes  and  firstfruits  as  priests,  but  ye  desire  not  to  serve 
God  in  truth.  What  then  shall  God  do  with  you,  seeing  ye  desire 
herejevery  good  'without  any  [  evill  Verily  I  say  to  you  thaT71b 
GocTwill  give  you  a  place  where  ye^will  have  every  evil  without 
any  good.' 

And  when  Jesus  had  said  this,  there  was  brought  unto  him 
a  demoniac1  who  could  not  speak  nor  see,  and  was  deprived  of 
hearing.  Whereupon  Jesus,  seeing  their  faith,  raised  his  eyes  to 
heaven  and  said :  '  Lord  God  a  of  our  fathers,  have  mercy  on  this 
sick  man  and  give  him  health,  in^order  that  this  people  may  know 
thattiiouhast  sent  me.' 

And  having  said  this  Jesus  Commanded  the  spirit  to  depart, 
saying :  '  In  the  power  of  Hie  nameof  God  our  Lord  h,  depart,  evil 
one,  from  the  man  ! ' 

The  spirit  departed  and  the  dumb  man  spoke,  and  saw  with  his 
eyes.  Whereupon  every  one  was  filled  with  fear,  but  the  scribes 
said :  '  In  the  power  of  Beelzebub,  prince  of  the  demons,  he  casteth 
out  the  demons.' 

Then  said  Jesus :  'Every  kingdom  divided  against  itself  de- 
stroyeth  itself,  and  house  falleth  upon  house.  If  in  the  power  of 
"Satan,  Satan  be  castTout,  how  shall  his  kingdom  stand?  And  if 
your  sons  cast  out  Satan  with  the  scripture  that  Solomon2  the 
prophet  gayj?_thgmL  they  testify  that  I  cast  out  Satan  in  the  power 
of  God.__U3  God  livethc,  blasphemy  against  the  Holy  Spirit  is 


cithout^cemissionj  in  this  and  in  the  other  world;  I   becausTthe  72a 

"**%  •  '        '  f 

wicked  man  of  his   own   will  reprobates   himself,   knowing  the 
reprobation.' 

And  having  said  this  Jesus  went  out  of  the  temple.  And  the 
common  people  magnified  him,  for  they  brought  all  the  sick  folk 
whom  they  could  gather  together,  and  Jesus  having  made  prayer 
gave  to  all  their  health  :  whereupon  on  that  day  in  Jerusalem  the 
Roman  soldiery,  by  the  working  of  Satan,  began  to  stir  up  the 
common  people,  saying  that  Jesus  was  the  God  of  Israel,  who  was 
come  to  visit  his  people. 


'  God  is  sovereign.  b  By  the  permission  of  God.  c  By  the 

living  God. 


1  See  Matt.  xii.  22-31.  a  The  Qoran  accepts  from  the  Talmud  the 

tradition  of  Solomon's  magical  powers  :  cp.  e.g.  Q.xxi,  xxvii,  init.,  and  see 
also  76*. 


BAGO  M 


162  THE  GOSPEL  OF  BARNABAS 

LXX». 

Partissi  iessu  di  ierussalem  dapoi  la  passca  .  he  hentro  nelli 
confini  di  cesarea  fillipi  onde  auendoli  deto  lo  angelo  gabrielo 
la  seditione  che  cominciaua  nella  plebe  .  interogo  li  suoi 
dissepoli  dicendo  che  chossa  dichono  li  homeni  di  me  .  dissero 
loro  alchuni  dichono  che  tu  sei  helia  altri  dichono  te  ieremia 
he  altri  dichono  uno  proffeta  delli  hantichi  .  Risspose  iessu, 
he  uoi  che  chossa  dite  chio  sia  .  Risspose  pietro  tu  sei  christo 
fiolo  di  DIO  .  si  adiro  iessu  allora  he  chon  ira  il  riprese  dicendo 

72b  ua  he  partiti  da  me  perche  tu  sei  il  diajuollo  he  cerchi  di 
farmi  scandalo  .  he  minazio  li  undeci  dicendo  guai  ha  uoi  se 
chredete  quessto  perche  ho  impetrato  da  DIO  una  grande 
malladitione  chotra  di  cholloro  che  quessto  chrederano  .  he 
uolleua  scaziare  pietro  onde  li  undeci  pregorno  per  lui  iessu 
il  quale  non  il  scatio  ma  di  nouo  il  ripresse  dicendo  .  guarda 
che  giamai  piu  tu  dicha  talle  parole  perche  DIO  ti  riproberebe . 
pianse  pietro  he  disse  signore  io  ho  parllato  da  stollto  pregga 
DIO  che  mi  perdoni  .  allora  disse  iessu,  se  DIO  nosstro  non 
uolsse  mosstrarse  ha  mose  seruo  suo  ne  ha  hellia  che  tanto 
ammaua  ne  ha  ueruno  proffeta  .  uorete  uoi  penssare  che  DIO 
si  mosstri  ha  quessta  generatione  inchredula  .  Ma  non  sapete 
uoi  che  DIO  il  tutto  ha  chreato  de  niente  con  una  sollo  parolla  b 
he  tutti  li  homeni  da  uno  pezzo  di  fango  hano  hauto  origine  . 
hora  chome  hauera  simillitudine  DIO  con  lo  homo  .  Guai 
ha  cholloro  che  si  lassano  inganare  da  satana  he  deto  questo 
iessu  preggo  DIO  per  pietro  piangendo  li  undeci  he  pietro 
he  dicendo  chosi  sia,  chosi  sia  ho  signore  DIOC  nostro  bene- 
deto  .  Dapoi  si  parti  iessu  he  andossi  in  galilea  azioche  si 

73a  smorzase  quella  opinione  uana  |  che  il  uolgo  comincio  pilgiare 
di  lui  . 


dJLatUI    i 
J^l 

Jill    b. 


AT  CAESAREA  PHILIPPI  163 


LXX». 

Jesus  departed  from  Jerusalem  after  the  Passover,  and  entered 
into  the  borders  of  Caesarea  Philippi 1.  "Whereupon,  the  angel 
Gabriel  having  told  him  of  the  sedition  which  was  beginning 
among  the  common  people,  he  asked  his  disciples,  saying  :  '  What 
do  men  say  of  me  ? ' 

They  said:  'Some  say  that  thou  art  Elijah,  others  Jeremiah, 
and  others  one  of  the  old  prophets.' 

Jesus  answered :  '  And  ye  ;  what  say  ye  that  I  am  ? ' 

Peter  answered  :   '  Thou  art  Christ,  son  of  God.' 

Then  was  Jesus  angry,  and  with  anger  rebuked  him,  saying: 
'  Begone  and  depart  from  me 2,  because  thou  art  the  devil  |  and  72b 
seekest  to  cause  me  offence ! ' 

And  he  threatened  the  eleven,  saying :  '  Woe  to  you  if  ye 
believe  this,  for  I  have  won  from  God  a  great  curse  3  against  those 
who  believe  this.' 

And  he  was  fain  to  cast  away  Peter;  whereupon  the  eleven 
besought  Jesus  for  him,  who  cast  him  not  away,  but  again  rebuked 
him,  saying :  '  Beware  that  never  again  thou  say  such  words, 
because  God  would  reprobate  thee  ! ' 

Peter  wept,  and  said  :  '  Lord,  I  have  spoken  foolishly  ;  beseech 
God  that  he  pardon  me.' 

Then  said  Jesus  :  '  If  our  God  willed  not  to  show  himself  to 
Moses  his  servant,  norTo  Elijah  whom  he  so  loved,  nor  jto  any 
prophet,  will  ye  think  that  God  should  show  himself  to  this 
faithless  generation  ]  But  know  ye  not  that  God  hath  created  all 
things  of  nothing  with  one  single  word b,  and  all  men  have  had 
their  origin  out  of  a  piece  of  clay  1  Now,  how  shall  God  have 
likeness  to  man1?  Woe  to  those  who  suffer  themselves  to  be 
deceived  of  Satan  ! ' 

And  having  said  this,  Jesus  besought  God  for  Peter,  the  eleven 
and  Peter  weeping,  and  saying :  '  So  be  it,  so  be  it,  O  blessed 
Lord  our  God  c.' 

Afterwards  Jesus  departed  and  went  into  Galilee,  in  order  that. 
this  vainopimon  |  which  the  common  folk  began  to  hold  coiiceriiingjffla 
him  might  beextinguished. 

'  The  Chapter  of  the  curse  upon  the  Christians  (sic).  b  God  created 
everything  in  one  speech  with  nothing.  Inde.  c  O  God,  sovereign. 

1  Cp.  and  contrast  Matt.  xvi.  13-20  and  parallels.  2  Cp.  Matt.  xvi.  23. 
s  So  also  219*  :  see  note  on  3*  (p.  3)  and  ioa  (p.  17). 

M  2 


164  THE  GOSPEL  OF  BARNABAS 

LXXI *. 

Ariuato  iessu  nella  patria  sua  si  diuolgo  per  tutta  la 
regione  di  galilea  .  chome  iessu  proffeta  hera  uenuto  in 
nazaret  onde  con  dilligenzia  cerchorno  li  infermi  .  he  si 
apressentorno  ha  lui  pregandollo  che  li  tochasi  con  le  mani 
he  tanta  hera  la  moltitudine  che  uno  certo  richo  infermo 
di  paralissia  .  nom  potendo  farsi  portare  per  la  porta  fecesi 
portare  sopra  il  choperto  della  chassa  doue  iessu  staua  he 
fato  scoprire  il  choperto  si  fece  challare  con  linzioli  auanti 
di  iessu  .  il  qualle  stete  alquanto  sospesso  he  poi  disse  non 
temere  ho  fratello  perche  ti  sono  perdonato  li  pechati  . 
si  scandalizorno  ogniuno  quessto  sentendo  he  diceuano  he 
chie  chosstui  che  perdona  li  pecchati  .  Allora  disse  iessu 
uiue  DIG  che  io  nom  posso  perdonare  li  pecchati  ne  homo  ueruno 
ma  sollo  DIG  perdona  b  .  Ma  chome  seruo  di  DIG  posso  pregare 
per  li  pechati  di  altri  onde  ho  preggato  per  quessto  inffermo 
73b  he  son  sicuro  |  che  DIG  mia  essaudito  la  mia  horatione  .  onde 
azioche  chonossciate  la  uerita  io  dicho  ha  quessto  inffermo  in 
nome  di  DIG  °  di  padri  nosstri  DIG  di  abraham  he  suoi  filgioli  . 
leuati  suso  sano  he  deto  quessto  iessu  si  leuo  sano  Io  inffermo 
he  glorifichaua  DIG  .  allora  la  plebe  pregorno  iessu  che 
preggase  DIG  per  li  inffermi  che  di  fuori  stauano  .  onde 
iessu  usscite  di  fuori  alloro  he  leuato  le  mani  disse  signore 
DIG  delli  exerciti  DIG  uiuo  DIG  uero  DIG  santo  DIG  che  non 
morira  giamai d  .  habi  misserichordia  sopra  di  chosstoro  onde 
ogniuno  risspose  amen  il  che  deto  iessu  posse  le  mani  alii 
infermi  li  quali  tutti  riceuetero  la  sanita  .  onde  magnificha- 
uano  DIG  dicendo  DIG  cia  uissitato  per  il  suo  profeta  he  uno 
grande  proffeta  DIG  cia  mandate  . 


A  PARALYTIC  HEALED  165 

LXXI  a. 

Jesus  having  arrived  in  his  own  country  *,  H  was  spread  through^ 
all  the  region  ^fGa]£^JiPw  *Ht  J.esu3_the  prophet  was  come  to 
"iSTazaretE     Whereupon  with  diligence  sought  they  the  sick  and 

bVoughT~them  to  him,  beseeching  him  that  he  would  touch  them 

with  his  hands.  And  so  great  was  the  multituctethat  a  certain 
rich  man7  sick  of  the  palsy,  not  being  able  to  get  himself  carried 
through  the  door,  had  himself  carried  up  to  the  roof  of  the  house 
in  which  Jesus  was,  and  having  caused  the  roof  to  be  uncovered, 
had  himself  let  down  by  sheets  in  front  of  Jesus.  Jesus  stood  for 
a  moment  in  hesitation,  and  then  he  said  :  '  Fear  not,  brother,  for 
thy  sins  are  forgiven  thee.' 

"""Every  one  was  offended  hearing  this,  and  they  said  :  '  And  who 
is  this  who  forgiveth  sins  ] ' 

Then  said  Jesus  :  '  As  God  liveth,  I  am  not  able  to  forgive  sins^ 
nor  is  any  man,  but  (tod  alone  forgiveth^!     But  as  servant  of  God 
fcan  beseech  him  for^the  sins  of  others  :  and  so  I  have  besought 


lanTfor  this  sick  man,  and  1  am  sure     that  God  hath  heard  my  73b 
prayer.     Wherefore,  that  ye  may  know  the  truth,  I  say  to  this  sick 
man  :    "  In  the  name   of  the  God  c    Of  our  fathers,  the   God   of 
Abraham  and  his  sons,  rise  up  healed ! "       And  when  Jesus  had 
said  this  the  sick  man  rose  up  healed,  and  glorified  God. 

Then  the  common  people  besought  Jesus  that  he  would  beseech 
God  joTjhe  sick  who  stood  outside.  Whereupon  Jesus  went  out 
unto  them,  and,  having  lifted  up  his  hands,  said  :  '  Lord  God 
of  hosts,  the  living  God,  the  true  God,  the  holy  God,  that  never 
will  die d ;  have  mercy  upon  them ! '  Whereupon  every  one 
answered  :  '  Amen.'  And  this  having  been  said,  Jesus  laid  his 
hands  upon  the  sick  foils,  and  they  all  received  their  health.,  ~ 
""  TheFeupon  they  magnified  God,  saying :  '  God  hath  visited  us 
by  his  prophet,  and  a  great  prophet  hath  God  sent  unto  us.' 


»  The  Chapter  of  '  he  forgiveth.'  b  Said  Jesus  :  '  I  swear  by 

the  living  God  that   I   cannot  forgive  any  sin  ;    only  God  can  forgive 
sins.'    Inde.  °  By  permission  of  God.  d  God  is  sovereign,  living, 

the  Truth,  a  friend  and  persisting. 


1  See  Mark  ii.  1-12  and  parallels. 


166  THE  GOSPEL  OF  BARNABAS 

LXXII ». 

La  notte  iessu  parllo  in  sachreto  con  li  dissepoli  suoi 
dicendo  .  io  ui  dicho  in  uerita  che  satana  ui  uolle  chriuellare 
chome  si  fa  il  formento  .  onde  io  ho  preggato  DIG  per  uoi 
pero  non  perira  se  non  cholui  che  mi  tende  insidie  .  he  quessto 

74a  disse  iessu  per  iuda  perche  langelo  gabrielo  |  li  disse  chome 
iuda  haueua  mano  chon  li  sacerdoti  he  li  riferiua  quanto 
iessu  parllaua  .  chon  lachrime  si  hachossto  ha  iessu  cholui 
che  scriue  quessto  dicendo  .  ho  maesstro  di  a  me  qualle  he 
cholui  che  ti  tradisse;  risspose  iessu  dicendo  ho  barnaba 
elgi  non  e  la  hora  che  tu  il  sapij  ma  pressto  si  scoprira  il 
scellerato  perche  mi  partiro  dal  monddo  .  Allora  pianssero 
li  aposstoli  dicendo  ho  maesstro  perche  ci  uoi  habandonare  . 
elgie  molto  melgio  che  noi  moriamo  che  essere  abandonati 
da  te  .  Risspose  iessu  non  si  turbi  il  chor  uosstro  he  non 
ui  spauentati  perche  io  no  uio  chreati  ma  DIG  chreatore 
nosstro  che  uia  chreati  ui  chusstodira b  .  quanto  ha  me  hora 
son  uenuto  al  monddo  per  preparare  la  uia  al  nontio  di  DIOC 
il  qualle  portera  la  sallute  al  monddo  .  Ma  guardate  che 
non  siate  ingganati  perche  uenirano  molti  falsi  proffeti  che 
pilgierano  le  mie  parolle  he  contaminerano  il  mio  euangelio  . 
Disse  allora  andrea  ho  maesstro  dici  qualche  segno  azioche 
il  chonosiamo  .  Risspose  iessu  lui  non  uera  al  tempo  uosstro 
ma  uenira  alquanti  hanni  dapoi  di  uoi  quando  sera 

74!)  scancellato  Io  euangelio  mio  .  per  modo  che  appena  seraui 
trenta  fideli  a  quel  tempo  DIG  hauera  misserichordia  del 
monddo  onde  mandera  il  nontio  suod  .  il  quale  sopra  il  suo 
chapo  si  ripossera  una  neuola  biancha  onde  sara  chonossciuto 
da  uno  elleto  di  DIG  he  sera  per  lui  manifesstato  al  monddo  . 
elgi  uera  chom  potessta  grande  chontra  li  empij  he  dis- 
strugera  la  iddolatria  sopra  la  terra  he  mi  rallegro  perche  . 
per  lui  sara  chonosciuto  DIG  nosstro  he  glorifichato  he  saro 
chonosciuto  per  uerace  onde  elgi  fara  uendeta  chontra  di 


SIGNS  OF  THE  MESSENGER  167 


At  night  Jesus  spake  in  secret  with  his  disciples,  saying  :  '  Verily 
I  say  unto  you  that  Satan  desireth  to  sift  you  as  wheat  l  ;  but 
I  have  besought  God  for  you,  and  there  shall  not  perish  of  you 
save  he  that  layeth  snares  for  me.'  And  this  he  said  of  Judas, 
because  the  angel  Gabriel  |  said  to  him  how  that  Judas  had  hand  74;v 
with  the  priests,  and  reported  to  them  all  that  Jesus  spake. 

With  tears  drew  near  unto  Jesus  he  who  writeth  this,  saying  : 
'  O  master,  tell  me,  who  is  he  that  should  betray  thee  ]  ' 

Jesus  answered,  saying  :  '  0  Barnabas,  this  is  not  the  hour  for 
thee  to  know  him,  but  soon  will  the  wicked  one  reveal  himself, 
because  I  shall  depart  from  the  world.' 

Then  wept  the  apostles,  saying  :  '  0  master,  wherefore  wilt  thou 
forsake  us  ]  It  is  much  better  that  we  should  die  than  be  forsaken 
of  thee!'4 

Jesus  answered  :  '  Let  not  your  heart  be  troubled,   neither  be 
ye  fearful  2  :  for  I  have  not  created  _y_ou,  Tmt  God  our  creator  who_ 
Fath  created  you  will  protect  you  b.   As  for  me,  I  am  now  come  to 
thVvvgrld  to  prepare  the  way  for  the  messenger  of  God  «  3,  who  shall 
bring    salvation    tothe    world*__  But   beware    that    ye   be   not 
deceived,  for  many  false  prophets  shall  come  4,  who  shall  take  my^ 
words  and  contaminate  my  gospel.' 

Then  said  Andrew  :  '  Master,  tell  us  some  sign,  that  we  may 
know  him.' 

Jesus  answered  :  (  He  will  not  come  in  your  time,  but  will  come 
some  years  after  you,  when  my  gospel  shall  be  j  annulled,  insomuch  74b 
that  there  shall  be  scarcely  thirty  faithful.  At  that  time  God 
will  have  mercy  on  the  world,  and  so  he  will  send  his  messenger  d, 
over  whose  head  will  rest  a  white  cloud,  whereby  he  shall  be 
known  of  one  elect  of  God,  and  shall  be  by  him  manifested  to  the 
world.  He  shall  come  with  great  power  against  the  ungodly,  and 
shall  destroy  idolatry  upon  the  earth.  And  it  rejoiceth  me  because 
that  through  him  our  God  shall  be  known  and  glorified,  and  I  shall 
be  known  to  be  true;  and  he  will  execute  vengeance  against 


a  Tho  Chapter  of  the  sign  of  the  prophet  of  God.          b  God  creates  and 
preserves.  c  The  prophet  of  God.  d  God  sends. 


1  Cp.  Luke  xxii.  31.  2  John  xiv.  27.  3  See  44*  and  note  there 

(p.  99,  n.  a).  *  Cp.  Matt.  xxiv.  u. 


168  THE  GOSPEL  OF  BARNABAS 

cholloro  che  dirano  me  essere  piu  che  homo  .  in  uerita 
ui  dicho  che  la  luna  li  minisstrera  il  dormire  nella  fanciulezza 
he  quando  sera  grande  la  pilgiera  nelle  mani  sue  .  guardissi 
il  monddo  di  non  scaziarlo  perche  hammazi  li  iddolatri  perche 
molto  piu  ne  ammazo  moise  seruo  di  DIG  a  he  iosue  .  li  quali 
nom  perdonetero  alle  citta  che  le  abbrugiorno  he  li  fanciuli 
ucissero  imperoche  .  ha  piaga  uechia  se  li  da  il  fuocho  .  Elgi 
uenira  chon  la  uerrita  piu  chiara  di  tutti  li  profeti  he 
76a  riprobera  quello  che  mallamente  ussa  il  mond  do  .  le  tore 
della  citta  del  padre  nosstro  si  salluterano  per  allegrezza 
he  pero  quando  si  uedera  la  iddolatria  andare  ha  terra  he 
confessare  me  homo  chome  li  altri  homeni  .  ui  dicho  in 
uerita  che  sera  uenuto  il  nontio  di  DIG  a  . 


Vi  dicho  in  nerita  che  .  se  satana  intentara  che  sarete 
ammici  di  DIG  imperoche  niuno  esspugna  le  citta  propie  . 
se  satana  hauessi  sopra  di  uoi  la  uollonta  sua  ui  lassarebe 
scorere  al  piacere  uosstro  .  ma  perche  chonossce  che  li  sete 
innimicj  fara  ogni  sforzo  per  farui  perire  ma  non  temete  uoi 
perche  il  sera  chontra  di  uoi  chome  uno  chane  liggato  im 
peroche  DIG  ha  exaudito  la  mia  oratio  .  Risspose  ioane  ho 
maesstro  non  sollo  per  noi  ma  per  cholloro  che  chrederano 
allo  euangelio  dicj  chome  insidia  lo  homo  il  tentatore  anticho  . 
B/isspose  iessu  con  quatro  modi  tenta  lo  empio,  il  primo  he 
quando  tenta  per  se  stesso  cho  penssieri  .  il  secondo  he 
75b  quando  tenta  chom  parolle  he  fati  |  per  mezo  delli  suoi  serui  , 
il  terzo  he  quando  tenta  con  falsa  dotrina  he  il  quarto  he 
quando  tenta  con  false  uissioni  .  hora  quanto  deue  essere 
chauto  lo  homo  he  tanto  piu  quanto  che  elgia  in  fauore  suo 
la  charne  del  homo  la  quale  amma  il  pechato  chome  cholui 
che  a  la  febre  amma  la  aqua  .  Vi  dicho  in  uerita  che  se  lo 
homo  temera  DIG  del  tutto  hauera  uitoria  chome  dice  dauit 
proffeta  suo  .  li  angioli  suoi  mandera  DIG"  ha  te  li  qualli 


a  4)1 


THE  TEMPTER'S  METHODS  169 

those  who  shall  say  that  I  am  more  than  man.  Verily  I  say  to 
you  that  the  moon  shall  minister  sleep  to  him  in  his  boyhood,  and 
when  he  shall  be  grown  up  he  shall  take  her  in  his  hands1.  Let 
the  world  beware  of  casting  him  out  because  he  shall  slay  the 
idolaters,  for  many  more  were  slain  by  Moses,  the  servant  of  God  a, 
and  Joshua,  who  spared  not  the  cities  which  they  burnt,  and  slew 
the  children;  for  to  an  old  wound  one  applieth  fire. 

'  He  shall  come  with  truth  more  clear  than  that  of  all  the 
prophets,  and  shall  reprove  him  who  useth  the  world  amiss.  |  The  75a 
towers  of  the  city  of  our  father  shall  greet  one  another  for  joy : 
and  so  when  idolatry  shall  be  seen  to  fall  to  the  ground  and  confess 
me  a  man  like  other  men,  verily  I  say  unto  you  the  messenger  of 
God  a  shall  be  come.' 

LXXIII  b. 

1  Verily  I  say  unto  you,  that  if  Satan  shall  try  whether  ye  be 
friends  of  God — because  no  one  assaileth  his  own  cities, — if  Satan 
should  have  his  will  over  you  he  would  suffer  you  to  glide  at  your 
own  pleasure  ;  but  because  he  knoweth  that  ye  be  enemies  to  him  he 
will  do  every  violence  to  make  you  perish.  But  fear  not  ye,  for 
he  will  be  against  you  as  a  dog  that  is  chained,  because  God  hath 
heard  my  prayer.' 

John  answered :  '  O  master,  not  only  for  us,  but  for  them  that 
shall  believe  the  gospel 2,  tell  us  how  the  ancient  tempter  layeth 
wait  for  man.' 

Jesus  answered  :  '  In  four  ways  tempteth  that  wicked  one.  The 
first  is  when  he  tempteth  by  himself,  with  thoughts.  The  second 
is  when  he  tempteth  with  words  and  deeds  |  by  means  of  his  75b 
servants;  the  third  is  when  he  tempteth  with  false  doctrine;  the 
fourth  is  when  he  tempteth  with  false  visions.  Now  how  cautious 
ought  men  to  be,  and  all  the  more  according  as  he  hath  in  his 
favour  the  flesh  of  man,  which  loveth  sin  as  he  who  hath  fever 
loveth  water.  Verily  I  say  unto  you,  that  if  a  man  fear  God  he 
shall  have  victory  over  all,  as  saith  David  his  prophet 3 :  "  God  c 


a  The  prophet  of  God.  ll  The  Chapter  of  appointing  a  vicegerent. 

0  God  sends. 


1  Cp.  the  obscure  passage  in  QorAn,  liv.  init.  2  Cp.  John  xvii.  20. 

3  Ps.  xci.  u,  12,  7. 


170  THE  GOSPEL  OF  BARNABAS 

chustodirano  le  uie  tue  a  talmente  che  no  ti  offendera  il  diauollo 
perche  .  mille  chasscerano  dalla  tua  sinistra  he  dieci  millia 
dalla  tua  destra  talmente  che  ha  te  non  si  apropinquerano  b . 
anziche  DIG  nosstro  cho  grande  ammorecd  ci  promete  per  lo 
isstesso  dauite  di  chustodirci  dicendo  .  io  ti  dono  intelleto 
il  qualle  ti  ammaesstrera  he  nelle  uie  tui  che  chaminerai 
f  ermaro  sopra  di  te  lo  hochio  mio  e  .  Ma  che  diro  elglia  deto 
per  essaia ;  Elgi  possibile  che  la  madre  si  smentichi  il  fanciulo 
del  uentre  suo  .  ma  ti  dicho  che  quando  essa  si  smentichassi  io 
non  mi  smeticharo  di  te f  .  ditemi  adonque  chi  temera  satana  | 
76a  auendo  in  chusstodia  li  angioli  he  in  protetione  DIG  uiuo g . 
nondimeno  bissogna  chome  dice  sallamone  proffeta  che  tu 
filgiolo  che  sei  andato  ha  seruire  DIG  prepara  la  anima  tua 
alle  tetationi  .  Vi  dicho  in  uerita  che  lo  homo  doueria  fare 
chome  il  banchiero  che  examina  la  moneta  examinando  li 
suoi  pensieri  azioche  elgi  non  pechasi  chontra  DIG  chreatore 
suoh  . 

LXXIV  i. 

Elgi  sono  stato  he  sono  nel  monddo  homeni  che  non 
tengono  per  pechato  il  pensiero  .  li  quali  sono  in  grandissimo 
herore;  ditemi  chome  pecho  satana  certo  he  che  lui  pecho 
con  il  penssare  di  essere  piu  degno  del  homo  .  Pecho  sallamone 
penssando  di  conuitare  ogni  chreatura  di  DIG  che  pero  uno 
pescie  il  choregete  con  mangiare  quanto  elgi  haueua  prepa-  • 
rato  .  onde  non  senza  chaussa  dice  dauit  padre  nosstro  che 


JLS 


ill          ^  JjbJI        ;,W  y^jil^jJI  yi  il  JLS 

i     Lil    +",+  &jJ    ^1). 

(J^\  y£l  J*  ^.^JJ  J^J  UU^  JU 

'Jlj     y-^J     [f  3U]     J-l     ylj 


SINS  OF  THOUGHT  171 

shall  give  his  angels  charge  over  thee,  who  shall  keep  thy  ways  a, 
BO  that  the  devil  shall  not  cause  thee  to  stumble.  A  thousand 
shall  fall  on  thy  left  hand,  and  ten  thousand  on  thy  right  hand, 
so  that  they  shall  not  come  nigh  thee  b." 

'  Furthermore,  our  God  with  great  love  c  d  promised  to  us  by  the 
same  David  to  keep  us,  saying  1 :  "  I  give  unto  thee  understanding, 
which  shall  teach  thee ;  and  in  thy  ways  wherein  thou  shalt  walk 
I  will  cause  Mine  eye  to  rest  upon  thee  e." 

'But  what  shall  I  say?  He  hath  said  by  Isaiah2:  "Can  a 
mother  forget  the  child  of  her  womb  1  But  I  say  unto  thee,  that 
when  she  forget,  I  will  not  forget  thee  f."  ' 

'  Tell  me,  then,  who  shall  fear  Satan,  |  having  for  guard  the  angels  76a 
and  for  protection  the  living  God  s  ?     Nevertheless,  it  is  necessary, 
as  saith  the  prophet  Solomon 3,  that  "  Thou,  my  son,  that  art  come_ 
to  fear  the  Lord,  prepare  thy  soul  for  temptationsT* Verily  I  say 
untcTyou,  that  a"  man  ought  To  do  as  the  banker  who  examineth 
money,  examining  his  thoughts,  that  he  sin  not  against  God  his 
creator  V 

LXXIV*. 

'There  have  been  and  are  in  the  world  men  who  hold  not 
thought  for  sin;  who  are  in  the  greatest  error.  Tell  me,  how 
sinned  Satan]  It  is  certain  that  he  sinned  in  the  thought  that 
he  was  more  worthy  than  man 4.  Solomon B  sinned  in  thinking  to 
invite  to  a  feast  all  the  creatures  of  God,  whereupon  a  fish  cor 
rected  him  by  eating  all  that  he  had  prepared.  Wherefore,  not 
without  cause,  saith  David 6  our  father,  that  "  to  ascend  in  one's 


a  God  sent  angels  to  the  faithful  to  keep  their  paths.    Inde.  b  Said 

God  to  the  believers  :  '  Perhaps  on  their  left  a  thousand  misfortunes 
may  befall,  and  on  their  right  ten  thousand,  yet  they  shall  not  reach 
you.'  Inde.  c  God  loves.  d  God  promised.  Inde.  e  God  said  to 
the  faithful  in  the  Psalms  :  we  have  given  you  wisdom  to  guide  you  into 
the  true  way,  and  wherever  you  will  go,  I  am  looking  upon  you.  Inde. 
1  Said  God,  to  whom  be  praise,  to  the  believers :  '  Can  it  be  that  the 
pregnant  woman  forget  while  the  child  is  in  her  womb?  but  if  she 
forgets  at  all,  I  shall  not  forget  you.'  K  By  the  living  God.  h  God 
creates.  '  The  Chapter  of  the  thought. 


1  Ps.  xxxii.  8.  8  Isa.  xlix.  15.  '  Ecclus.  ii.  i.          *  Cp.  36*  sqq. 

and  Qoran  ii  sub  init.;  vii  init. ;  xv  ;  xvii  med.;  xviii  med. ;  xxviii  fin.; 
see  Introd.  *  Cp.  7ib  (note  2,  p.  161).  '  Ps.  Ixxxiv.  5,  6  (cp. 

Vulg.). 


172  THE  GOSPEL  OF  BARNABAS 

10  asscendere  nello  chor  suo  disspone  nella  ualle  delle  lachrime  . 
76b  he  perche  chrida  DIG  per  essaia  proffeta  suo  dicenddo  |  leuate 

11  uosstri   chatiui   penssieri   dalli   hochij   mei  .  Ma  ha   che 
proposito  dice  sallamone  con  ogni  chusstodia  chusstodissi  il 
chore  tuo  .  Viue  DIG  a  alia  chui  pressenza  sta  la  anima  mia 
che  il  tutto  he  deto  chontra  li  chatiui  pensieri  chon  li  quali 
si  fa  il  pechato  che  senza  penssare  non  si  polle  pechare  .  hora 
ditemi  quando  lo  agricholtore  pianta  la  uigna  profonda  elgi  le 
piante  certo  si  .  hora  chosi  fa  satana  che  piantando  il  pechato 
non  si  ferma  allo  hochio  ouero  horechie  ma  richore  al  chore  il 
quale  he  abitation  di  DIG  b  .  si  chome  disse  per  mosse  seruo  suo 
dicendo  io  habitero  in  loro  azioche  chaminino  nella  legie  mia  . 
hora  ditemi  se  il  Re  herode  ui  dessi  in  chustodia  una  chassa 
nella  qualle  lui  uollessi  habitare  lassaresste  uoi  hentrarui  pillato 
suo  innimicho  .  ouero  chollocharui  le  robe  sui  certo  no  .  hora 
quato  meno  douete  lassciare  hentrare  satana  nel  chore  uosstro 
ne   chollocharui  li   suoi   pensieri  .   essendo   che   DIG   nosstro 
ma  dato  c  il  chore  in  chustodia  il  quale  he  habitatione  sua  b  . 
guardate  adonque  che  il  banchiero  chonsidera  la  moneta  se 

77a  he  |  iussta  la  imagine  di  cessare,  se  lo  argento  he  bono  ouero 
falsso  he  se  he  di  pesso  pero  molto  la  riuolgie  per  mano  . 
hai  mondo  pazzo  quanto  sei  prudente  nelli  tuoi  negotij  che 
pero  riprenderai  he  iudicherai  il  giorno  esstremo  li  serai  di 
DIG  di  negligenzza  he  inchonsideratione  perche  senza  dubio  . 
loro  sono  piu  prudenti  li  seruitori  tuoi  che  non  sono  li  serui 
di  DIG  .  hora  ditemi  chie  cholui  il  quale  examini  uno 
pensiero  chome  fa  il  banchiero  uno  danaro  di  argento  certo 
niuno  . 

LXXV*. 

Allora  disse  iachobo  .  ho  maestro  qualle  he  la  examinatione 
di  uno  pensiero  simille  al  danaro  .  Risspose  iessu,  largento 
bono  nel  pensiero  he  la  pieta  imperoche  ogni  pensiero  empio 
uiene  dal  diauollo  .  la  immagine  iussta  he  lo  exepio  di  santi 
he  proffeti  che  dobiamo  inmitarli  .  he  la  grauezza  del  pensiero 
he  lo  ammore  di  DIG  per  il  qualle  il  tutto  debe  farsi  .  onde 


4JjL>.        b    Jill    0,0    ^JlS.         C    (aju»    4JJ|.         d   J.;-|\ 


OF  KEEPING  THE  HEART  173 

heart  setteth  one  in  the  valley  of  tears."  And  wherefore  doth 
God  cry  by  Isaiah  his  prophet,  saying  :  |  "  Take  away  your  evil  76b 
thoughts  from  mine  eyes  ?  l  "  And  to  what  purpose  saith  Solomon  2  : 
"  With  all  thy  keeping,  keep  thine  heart  1  "  As  God  liveth  a,  in 
whose  presence  standeth  my  soul,  all  is  said  against  the  evil 
thoughts  wherewith  sin  is  committed,  for  without  thinking  it  is 
not  possible  to  sin.  Now  tell  me,  when  the  husbandman  planteth 
the  vineyard  doth  he  set  the  plants  deep  ?  Assuredly  yea.  Even  so 
doth  Satan,  who  in  planting  sin  doth  not  stop  at  the  eye  or  the 
ear,  but  passeth  into  the  heart,  which  is  God's  dwelling  b.  As  he 
spake  by  Moses3  his  servant,  saying:  "I  will  dwell  in  them,  in 
order  that  they  may  walk  in  my  law." 

'  Now  tell  me,  if  Herod  the  king  should  give  you  a  house  to  keep 
in  which  he  desired  to  dwell,  would  ye  suffer  Pilate,  his  enemy, 
to  enter  there  or  to  place  his  goods  therein  ?  Assuredly  no. 
Then  how  much  less  ought  ye  to  suffer  Satan  to  enter  into  your 
heart,  or  to  place  his  thoughts  therein  ;  seeing  that  our  God  hath 
given  c  you  your  heart  to  keep,  which  is  his  dwelling  b.  Observe, 
therefore,  that  the  banker  considereth  the  money,  whether  |  the  77a 
image  of  Caesar  is  right,  whether  the  silver  is  good  or  false, 
and  whether  it  is  of  due  weight  :  wherefore  he  turneth  it  over 
much  in  his  hand.  Ah,  mad  world!  How  prudent  thou  art  in 
thy  business,  so  that  in  the  last  day  thou  wilt  reprove  and  judge 
the  servants  of  God  of  negligence  and  carelessness,  for  without 
doubt  thy  servants  are  more  prudent  than  the  servants  of  God  4. 
Tell  me,  now,  who  is  he  who  examineth  a  thought  as  the  banker 
a  silver  coin  1  Assuredly  no  one.' 


Then  said  James  :  '  0  master,  how  is  the  examination  of  a  thought 
like  unto  [that  of]  a  coin  ?  ' 

Jesus  answered  :  '  The  good  silver  in  the  thought  is  piety, 
because  every  impious  thought  cometh  of  the  devil.  The  right 
image  is  the  example  of  the  holy  ones  and  prophets,  which  we 
ought  to  follow  ;  and  the  weight  of  the  thought  is  the  love  of  God 


a  By  the  living  God.  h  The  heart,  the  dwelling-place  of  God. 

•  God  gives.  d  The  Chapter  of  the  lazy  one. 


1  Isa.  i.  16  (Vulg.).  a  Prov.  iv.  23.  8  Cp.  Lev.  xxvi.  n,  ia. 

*  Cp.  Luke  xvi.  8. 


174  THE  GOSPEL  OF  BAKNABAS 

77b  lo  innimicho  |  ui  portera  penssieri  empij  chontra  il  prossimo  . 
chonforme  al  monddo  per  chorompere  la  charne  he  di  ammore 
terreno  pe  chorompere  lo  ammore  di  DIG  .  Risspose  bartolomeo 
ho  maesstro  che  dobiamo  fare  per  penssare  pocho  azioche 
non  chassciamo  im  pechato  .  Risspose  iessu  dui  chosse  ui 
sono  necessarie,  la  prima  he  exercitarui  molto  he  la  altra 
he  parllare  pocho  imperoche  .  lo  otio  he  una  sentina  doue 
ogni  inmondo  penssiero  si  chongregga  .  he  il  tropo  parllare 
he  una  sponga  che  racholgie  le  iniustitie  .  elgie  pero 
neccessario  che  il  uosstro  hoperare  non  sollo  tengi  il  chorpo 
hochupato  ma  hanchora  lo  animo  sia  hochupato  chon  ora- 
tione  .  perche  non  bissogna  giamai  manchare  dalla  oratione  . 

10  ui  dicho  per  simillitudine  che  elgi  era  uno  homo  mal  pagga- 
tore  onde  niuno  che  il  chonossceua  uolleua  andare  ha  lauorare 

11  suoi  champi  .  onde  elgi  chome  malligno  disse  io  mi  andero 
im  piazza  ha  trouare  deli  hotiosi  che  non  fano  niente  onde 
uerano  ha  lauorare  le  mie  uiggne  .  Vscite  quessto  homo  di 

78a  chassa  sua  he  trojuo  molti  forestieri  che  stauano  in  otio  he 
non  haueuano  danari  .  alii  quali  parllo  he  li  condusse  alia  sua 
uiggna  ma  in  uerita  che  niuno  che  il  chonosseua  he  haueua 
oppere  alii  mani  ui  andorno  .  Elgie  satana  quelo  mal  pagatore 
perche  da  traualgio  he  lo  homo  ne  riceue  le  etterne  name  in  suo 
seruitio  .  onde  elgie  usscito  del  paradisso  he  ua  ricerchando 
hoperatori  .  certamente  che  elgi  mete,  in  hopere  sue  cholloro 
che  stano  in  otio  siano  che  si  uolgia  ma  molto  piu  cholloro 
che  no  il  chonosscono  .  non  bassta  a  modo  ueruno  chonossere 
il  malle  per  fugirlo  ma  bissogna  opperare  bene  per  supe- 
rarllo  . 

LXXVI ». 

Io  ui  dicho  per  simillitudine  .  elgi  fu  uno  homo  il  quale 
haueua  tre  uigne  le  quali  chollocho  ha  tre  agricholtori  . 
luno  de  li  quali  per  non  sapere  choltiuare  la  uigna  produsse 
la  uigna  sollo  folgie  .  il  secondo  insegnaua  al  terzzo  chome  si 
deueno  choltiuare  le  uiggne  il  quale  hotimamente  lo  asscoltaua 
78b  il  suo  parllare  he  .  elgi  choltiuo  la  sua  chome  lui  disse  |  per 


THE  NIGGARDLY,  MASTER  175 

by  which  all  ought  to  be  done.    Whereupon  the  enemy  |  will  bring  77b 
there  impious  thoughts  against  your  neighbour,  [thoughts]  con 
formed  to  the  world,  to  corrupt  the  flesh ;   [thoughts]  of  earthly 
love  to  corrupt  the  love  of  God.' 

Bartholomew  answered :  '  O  master,  what  ought  we  to  do  to 
think  little,  in  order  that  we  may  not  fall  into  temptation  1 ' 

Jesus  answered  :  '  Two  things  are  necessary  for  you.  The  first 
is  to  exercise  yourselves  much,  and  the  second  is  to  talk  little :  for 
idleness  is  a  sink  wherein  is  gathered  every~unclean  thought,  and 
too  much  talking  is  a  sponge  which  picketh  up  iniquities.  It  is, 
therefore,  necessary  not  only  that  your  working  should  hold  the 
body  occupied,  but  also  that  the  soul  be  occupied  with  prayer. 
For  it  needeth  never  to  cease  from  prayer. 

'  I  tell  you  for  an  example :  There  was  a  man  who  paid  ill, 
wherefore  none  that  knew  him  would  go  to  till  his  fields.  "Where 
upon  he,  like  a  wicked  man,  said  :  "  I  will  go  to  the  market-place1 
to  find  idle  ones  who  are  doing  nothing,  and  will  therefore  come  to 
till  my  vines."  This  man  went  forth  from  his  house,  and  found  | 
many  strangers  who  were  standing  in  idleness,  and  had  no  money.  78a 
To  them  he  spake,  and  led  them  to  his  vineyard.  But  verily  none 
that  knew  him  and  had  work  for  his  hands  went  thither. 

'  He  is  Satan,  that  one  who  payeth  ill ;  for  he  giveth  labour,  and 
man  receiveth  for  it  the  eternal  fires  in  his  service.  Wherefore  he 
hath  gone  forth  from  paradise,  and  goeth  in  search  of  labourers. 
Assuredly  he  setteth  to  his  labours  those  who  stand  in  idleness 
whosoever  they  be,  but  much  more  those  who  know  him  not.  It 
is  not  in  any  wise  enough  for  any  one  to  know  evil  in  order 
to  escape  it,  but  it  behoveth  to  work  at  good  in  order  to  over 
come  it.' 

LXXVIa. 

'I  tell  you  for  an  example2.  There  was  a  man  who  had  three 
vineyards,  which  he  let  out  to  three  husbandmen.  Because  the  first 
knew  not  how  to  cultivate  the  vineyard  the  vineyard  brought  forth 
only  leaves.  The  second  taught  the  third  how  the  vines  ought  to 
be  cultivated  ;  and  he  most  excellently  hearkened  to  his  words ; 
and  he  cultivated  his,  as  he  told  him,  I  insomuch  that  the  vineyard  78b 


a  The  Chapter  of  the  one  who  has  knowledge — two  parables  thereof. 


1  Cp.  Matt.  xx.  3  sqq.     But  the  parable  is  apocryphal.  a  Another 

apocryphal  parable:  cp.  (?)  Matt,  xxi  28  sqq.;  or  Luke  xix.  n  sqq. 


176  THE  GOSPEL  OF  BAENABAS 

modo  che  molto  produsse  la  uigna  del  terzo  .  Ma  il  sechondo 
lascio  la  uigna  sanza  choltiuarlla  spedendo  sollamente  il 
tempo  ha  parllare  .  Venuto  il  tempo  di  paggare  la  pissone 
al  patrone  della  uiggna  il  primo l  disse  .  signore  la  tua  uigna 
non  chonossco  chome  si  deue  choltiuarlla  pero  non  ho  riceuto 
fruto  quessto  hano  .  Risspose  il  padrone  ho  pazzo  adonque 
tu  sollo  habitaui  il  monddo  perche  non  dimandassti  consilgio 
al  sechondo  mio  uignarolo  .  il  quale  sa  bene  choltiuare  la 
terra  certo  he  che  tu  mi  pagerai  .  he  deto  quessto  lo  chondano 
ha  lauorare  in  charcere  inssino  che  lui  pagasi  il  padrone 
il  quale  mosso  ha  pieta  sopra  la  sua  semplicita  lo  libero 
dicedo  .  Vatene  chio  non  uolgio  che  tu  lauori  piu  la  mia 
uigna  basta  ha  te  che  io  ti  dono  il  debito  .  Vene  il  secondo 
al  qualle  disse  il  padrone  sia  benuenuto  il  mio  uignarolo  doue 
sono  li  fruti  che  me  deui  .  certo  che  tu  sapendo  bene  podare 
le  uigne  deue  bene  hauere  prodoto  la  uigna  chio  ti  chollo- 
chai  .  Risspose  il  secondo  ho  signore  la  tua  uigna  he  im  piedi 
79*  perche  io  non  ho  talgiato  il  legname  ne  disstruto  |  il  terreno 
ma  la  uigna  non  ha  produto  il  fruto  pero  non  ti  posso  pagare  . 
onde  il  patrone  chiamo  il  terzo  he  chon  amiratione  disse  . 
tu  mi  dicesti  che  questo  homo  al  qualle  chollochai  la  seconda 
uigna  ti  ha  maestro  perffetamente  ha  choltiuare  la  uig-gna 
che  io  ti  chollochai  .  chome  polle  essere  adonque  che  la  uigna 
chio  li 2  chollochai  non  habia  prodoto  fruto  essendo  tutto  uno 
terreno  .  Risspose  il  terzo  signore  le  uigne  non  si  choltiuano 
sollo  chon  il  parlare  ma  bissogna  ogni  giorno  sudare  una 
chamissa  chi  uolle  farle  produre  il  fruto  .  he  chome  produra 
fruto  la  tua  uigna  del  tuo  uignarolo  ho  siggnore  se  elgi  non 
fa  altro  che  sconsumare  il  tempo  ha  parllare  .  certo  he  signore 
che  se  elgi  hauesse  messo  in  fati  le  sui  parolle  .  io  che  non 
so  tanto  parlare  tio  dato  il  fito  per  dui  hanni  lui  ti  hauerebe 
dato  il  fito  per  cinque  hanni  della  uigna  .  Adirossi  il  patrone 
he  con  scerno  disse  al  uignarollo  adonque  tu  hai  fato  uno  grande 
fato  ha  non  chauare  il  legname  he  spianare  la  uigna  onde 
se  ti  deue  molto  premiare  .  he  chiamato  li  suoi  serui  il  |  fece 


1  MS.  pimo  (sic).  »  MS.  ti. 


THE  THREE  VINEDRESSERS  177 

of  the  third  bore  much.  But  the  second  left  his  vineyard  un 
cultivated,  spending  his  time  solely  in  talking.  When  the  time 
was  come  for  paying  the  rent  to  the  lord  of  the  vineyard,  the  first 
said  :  "  Lord,  I  know  not  how  thy  vineyard  ought  to  he  cultivated  : 
I  therefore  I  have  not  received  any  fruit  this  year." 

'  The  lord  answered :  "  O  fool,  dost  thou  dwell  alone  in  the 
world,  that  thou  hast  not  asked  counsel  of  my  second  vinedresser, 
who  knoweth  well  how  to  cultivate  the  land  1  Certain  it  is  that 
thou  shalt  pay  me." 

'  And  having  said  this  he  condemned  him  to  work  in  prison  until 
he  should  pay  his  lord;  who  moved  with  pity  at  his  simplicity 
liberated  him,  saying :  « Begone,  for  I  will  not  that  thou  work 
longer  at  my  vineyard ;  it  is  enough  for  thee  that  I  give  thee  thy 
debt." 

'  The  second  came,  to  whom  the  lord  said  :  "  Welcome,  my 
vinedresser!  Where  are  the  fruits  that  thou  owest  me? 
Assuredly,  since  thou  knowest  well  how  to  prune  the  vines,  the 
vineyard  that  I  let  out  to  thee  must  needs  have  borne  much  fruit." 

'The  second  answered:  "  O  lord,   thy  vineyard  is  backward1 
because  I  have  not  pruned  the  wood  nor  worked  up  the  |  soil ;  but  yga 
the  vineyard  hath  not  borne  fruit,  so  I  cannot  pay  thee." 

'  Whereupon  the  lord  called  the  third  and  with  wonder  said : 
"  Thou  saidst  to  me  that  this  man,  to  whom  I  let  out  the  second 
vineyard,  taught  thee  perfectly  to  cultivate  the  vineyard  which 
I  let  out  to  thee.  How  then  can  it  be  that  the  vineyard  I  let 
out  to  him  should  not  have  borne  fruit,  seeing  it  is  all  one 
soil  ] " 

'  The  third  answered  :  "  Lord,  the  vines  are  not  cultivated  by 
talking  only,  but  he  needs  must  sweat  a  shirt  every  day  who 
willeth  to  make  it  bring  forth  its  fruit.  And  how  shall  thy 
vineyard  of  thy  vinedresser  bear  fruit,  0  lord,  if  he  doth  naught 
but  waste  the  time  in  talking  ?  Sure  it  is,  0  lord,  that  if  he  had 
put  into  practice  his  own  words,  [while]  I  who  cannot  talk  so 
much  have  given  thee  the  rent  for  two  years,  he  would  have  given 
thee  the  rent  of  the  vineyard  for  five  years." 

'  The  lord  was  wroth,  and  said  with  scorn  to  the  vinedresser : 
"  And  so  thou  hast  wrought  a  great  work  in  not  cutting  away  the 
wood  and  levelling  the  vineyard,  wherefore  there  is  owing  to 
thee  a  great  reward  !"  And  having  called  his  servants  |  he  had  him  79l> 

1  Or,  is  alive  (?).     Text  obscure. 


178  THE  GOSPEL  OF  BARNABAS 

batere  senza  pieta  ueruna  .  onde  il  chonduse  in  charcere  sotto 
chusstodia  di  uno  chrudel  seruo  .  il  quale  ogni  giorno  il  bate 
he  g-iamai  per  pregi  di  ammici  il  uolse  liberare  . 

LXXVI]>. 

lo  ui  dicho  in  uerita  che  il  giorno  del  iuditio  molti  dirano 
ha  DIG  .  ho  signore  noi  habiamo  predichato  he  ammaestrato 
per  la  tua  leggie  .  contra  delli  quali  chriderano  insino  le 
pietre  dicendo  quando  ad  altri  predichauate  chon  la  propia 
lingua  uoi  condanauate  uoi  ho  hoperatori  de  inniquita  .  Viue 
Diob  disse  iessu  che  cholui  il  qualle  chonosce  la  uerita  he  al 
riuersso  hopera  che  lui  sera  di  graue  pena  talmente  punito  . 
che  satana  quasi  li  hauera  chompassione c  .  hora  ditemi 
Diod  nosstro  ha  ci  dato  la  leggie  per  chonosscere  ouero  per  hope- 
rare  .  io  ui  dicho  in  uerita  che  ogni  scienza  ha  per  fine 
la  sapienzza  la  quale  quanto  chonossce  hopera  .  Ditemi  se 
80a  uno  sedesi  ha  menssa  he  chon  |  li  hochij  suoi  uedessi  cibi 
dellichati  ma  chon  le  mani  ellegesi  chosse  inmonde  he  quelle 
mangiasi  non  sarebe  pazo  chostui  .  si  certo  dissero  li  dissepoli  . 
allora  disse  iessu  ho  pazzo  sopra  ogni  pazzo  che  sei  tu  homo 
che  chon  lo  intelleto  chonossci  il  ciello  he  chon  le  mani  ellegi 
la  terra  .  chon  lo  intelleto  chonossci  DIG  he  chon  lo  affeto 
uoi  il  monddo  .  cho  lo  intelleto  chonossci  le  dellitie  del  para- 
disso  he  cho  le  hopere  tui  elleggi  le  misserie  dello  infferno  . 
Brauo  soldato  che  lassia  la  spada  per  chonbatere  he  porta 
il  fodro  .  hora  non  sapete  uoi  che  cholui  che  di  note  chamina 
dessidera  il  lume  non  per  uedere  il  lume  sollo  ma  |sibene  per 
uedere  la  bona  strada  .  azioche  sichuro  uadi  allo  hosspitio  . 
ho  missero  monddo  da  essere  mille  uolte  dissprezato  he  haborito 
poscia  che  .  DIG  nosstro  per  li  suoi  santi  proffeti  sempre  ha 
uolluto  darli  ha  chonossere  la  uia  da  andare  alia  patria  he 
requie  sua  .  Ma  tu  malligno  non  sollo  non  uoi  chaminare 
ma  quello  che  pegio  he  dissprezzi  la  luce  .  Elgie  uero  il 


c  bile  sJ  ,jl$    sj^i?  J^-x-Jj   <J-il    Ju:    ^    "H    4iiL>   (_5— ^c  J15 

d 


RIGHT  USE  OF  KNOWLEDGE  179 

beaten  without  any  mercy.  And  then  he  put  him  into  prison 
under  the  keeping  of  a  cruel  servant  who  beat  him  every  day,  and 
never  was  willing  to  set  him  free  for  prayers  of  his  friends.' 

LXXVIIa. 

'  Verily  I  say  unto  you,  that  on  the  day  of  judgement l  many 
shall  say  to  God  :  "Lord,  we  have  preached  and  taught  by  thy_, 
kjK."    Against  them  even  the  stones  shall  cry~out7sayingT  "  When 
je  prgached_to^  others,  with  your  own  tongue  ye  condemned^your- 
selves,  0  workers  of  in iquity ." 

'  As_God  livethy  said  Jesus,  'he  who  knoweth  the  truth  and 
worketh  the  contrary^  shall  be  punished  wTEh  '"such  grievous^ 
jTenalEy  that  Satan  shall  almost  have  compassion  on  him0.  Tell 
Tne,  now,  hath  our  God  given d  us  the  law  for  knowing  or  for 
working  1  Verily  I  say  unto  you,  that  all  knowledge  hath  for  end 
that  wisdom  which  worketh  all  it  knoweth. 

'  Tell  me,  if  one  were  sitting  at  table  and  with  [  his  eyes  beheld  80a 
delicate  meats,  but  with  his  hands  should  choose  unclean  things 
and  eat  those,  would  not  he  be  mad?' 

'  Yea,  assuredly,'  said  the  disciples. 

Then  said  Jesus  :  '  O  mad  beyond  all  madmen  art  thou,  O  man, 
that  with  thine  understanding  knowest  heaven,  and  with  thine 
hands  choosest  earth;  with  thine  understanding  knowest  God, 
and  with  thine  affection  desirest  the  world  ;  with  thine  under 
standing  knowest  the  delights  of  paradise,  and  with  thy  works 
choosest  the  miseries  of  hell.  Brave  soldier,  that  leaveth  the 
sword  and  carrieth  the  scabbard  to  fight  !  Now,  know  ye  not 
that  he  who  walketh  by  night  desireth  light,  not  only  to  see  the 
light,  but  rather  to  see  the  good  road,  in  order  that  he  may  pass 
safely  to  the  inn?  0  miserable  world,  to  be  a  thousand  times 
despised  and  abhorred  !  since  our  God  by  his  holy  prophets  hath 
ever  willed  to  grant  it  to  know  the  way  to  go  to  his  country  and 
his  rest ;  but  thou,  wicked  one,  not  only  wiliest  not  to  go,  but, 
which  is  worse,  hast  despised  the  light!  True  is  the  pioverb  of 

'  The  Chapter  of  the  one  who  has  knowledge — an  evil-doer.  b  By 

the  living  God.  c  Said  Jesus  :  '  By  the  living  God,  whoever  has  learnt 
the  truth  and  acts  contrary  to  it  will  have  a  fearful  punishment ;  perhaps 
Satan  (even)  shall  have  compassion  upon  him.'  Inde.  d  God  gives. 


1  (?)  Cp.  Luke  xiii.  26,  27. 

N  2 


180  THE  GOSPEL  OF  BARNABAS 

80b  prouerbio  del  chamello  che  li  spiaze  la  aqua  chiajra  per  here 
impero  che  lui  non  uolle  uedere  la  sua  bruta  fazia  .  chossi 
fa  lo  empio  che  hopera  malle  perche  elgi  hodia  la  luce  azioche 
non  sia  chonosiuto  le  hopere  sui  chatiue  .  ma  cholui  che 
riceue  la  sapienzza  he  non  sollo  non  hopera  bene  ma  quello 
che  he  peggio  la  impiega  in  malle  .  he  chome  cholui  che 
dessi  li  doni  per  isstrumento  da  ocider  il  donatore  . 

LXXVIIIa. 

lo  ui  dicho  in  uerita  che  DIG  non  hebe  chompassione  sopra 
la  chaduta  di  satana  .  ma  sibene  sopra  la  chaduta  di  addamob 
he  quessto  basstiui  per  chonosscere  lo  infellice  stato  di  cholui 
che  chonosse  bene  he  hopera  malle  .  allora  disse  andrea  ho 
maesstro  bona  chossa  he  il  lasciare  de  imparare  per  non 
chasscare  in  chotale  stato  .  Risspose  iessu,  se  elgie  bono  il 
monddo  senza  il  solle,  lo  homo  senza  hochij  he  la  anima  senzza 
intelleto  chosi  elgie  bono  il  non  sapere  .  io  ui  dicho  in  uerita 
che  elgi  non  e  bono  chossi  il  pane  per  la  uita  temporale  quanto 
elgie  bono  lo  imparare  per  la  uitta  etterna  .  Non  sapete 
81a  uoi  che  |  elgie  precceto  di  DIG  lo  imparare  perche  chossi  disse 
DIG  .  interoga  li  tuoi  uechij  he  essi  ti  ammaestrerano  he  della 
leggie  dice  DIG  .  Fasi  ehe  il  precceto  mio  ti  sia  auuanti  li 
hochij  he  sedendo  chaminando  he  in  ogni  tempo  pensi  ha 
quello  .  se  adonque  elgie  bono  il  non  imparare  hora  potrete 
chonosscere  .  ho  infelice  cholui  che  dissprezza  la  sapientia 
perche  elgie  sichuro  di  herare  la  uita  hetterna  .  Risspose 
iachobo  ho  maesstro  noi  sapiamo  che  iob  non  imparo  da 
maesstro  ne  abraham  nondimeno  santi  he  proffeti  riusscirno  . 
Risspose  iessu  io  ui  dicho  in  uerita  che  cholui  che  he  della 
chassa  delo  sposo  non  ha  bissogno  di  essere  inuitato  alle  nozze  . 
perche  elgi  habita  nella  chasa  doue  si  fano  le  nozze  ma  si 
bene  quelli  che  sono  lontani  dalla  chasa  .  hora  non  sapete 
uoi  che  li  proffeti  di  DIG  sono  nella  chassa  della  gratia  he 
misserichordia  di  DIG  he  pero  hano  maniffessto  in  loro  la  leggie 
di  DIG  .  chome  disse  in  cio  dauit  padre  nosstro  la  leggie  del 


THE  VALUE  OF  LEARNING  181 

the  camel,  that  it  liketh  not  clear  water  |  to  drink,  because  it 
desireth  not  to  see  its  own  ugly  face.  So  doth  the  ungodly  who 
worketh  ill  ;  for  he  hateth  the  light  lest  his  evil  works  should 
be  known  l.  But  he  who  receiveth  wisdom,  and  not  only  worketh 
not  well,  but,  which  is  worse,  employeth  it  for  evil,  is  like  to  him 
who  should  use  the  gifts  as  instruments  to  slay  the  giver.' 

LXXVIHa. 

'  Verily  I  say  unto  you,  that  God  had  not  compassion  on  the  fall 
of  Satan^but  yet  [had  compassion]  on  the  fall  of  Adamb.  And 
let  this  suffice  you  to  know  the  unhappy  condition  of  him  who 
knoweth  good  and  doeth  evil.' 

Then  said  Andrew  :  '  O  master,  it  is  a  good  thing  to  leave 
learning  aside,  so  as  not  to  fall  into  such  condition.' 

Jesus  answered  :  '  If  the  world  is  good  without  the  sun,  man 
without  eyes,  and  the  soul  without  understanding,  then  is  it  good 
not  to  know.  Verily  I  say  unto  you,  that  bread  is  not  so  good  for 
the  temporal  life  as  is  learning  for  the  eternal  life.  Know  ye  not 
that  |  it  is  a  precept  of  God  to  learn  ?  For  thus  saith.  God  :  "  Ask  81a 
of  thine  elders,  and  they  shall  teach  thee 2."  And  of  the  law 
saith  God 3 :  "  See  that  my  precept  be  before  thine  eyes,  and 
when  thou  sittest  down,  and  when  thou  walkest,  and  at  all  times 
meditate  thereon."  Whether,  then,  it  is  good  not  to  learn,  ye  may 
now  know.  Oh,  unhappy  he  who  despiseth  wisdom,  for  he  is  sure 
to  lose  eternal  life.' 

James  answered :  '  0  master,  we  know  that  Job  learned  not 
from  a  master,  nor  Abraham  ;  nevertheless  they  became  holy  ones 
and  prophets.' 

Jesus  answered  :  '  Verily  I  say  unto  you,  that  he  who  is  of  the 
bridegroom's  house  needeth  not  to  be  invited  to  the  marriage, 
because  he  dwelleth  in  the  house  where  the  marriage  is  held ;  but 
they  that  are  far  from  the  house.  Now  know  ye  not  that  the 
prophets  of  God  are  in  the  house  of  God's  grace  and  mercy,  and 
so  have  the  law  of  God  manifest  in  them :  as  David  our  father 
saith  on  this  matter 4 :  "  The  law  of  his  God  is  in  his  heart ;  there- 


a  The  Chapter  of  the  Light  of  the  hearts.  b  God  is  gracious. 


1  Cp.  John  iii.  20.  *  Deut.  xxxii.  7b.  3  Cp.  Deut.  vi.  7,  8  and 

xi.  18,  19.  *  Psalm  xxxvii.  31. 


182  THE  GOSPEL  OF  BARNABAS 

suo  DIG  he  nello  chuore  suo  pero  non  sera  chauato  il  suo 
81b  chaminare  .  io  ui  dicho  in  uerita  |  che  DIG  nosstro  chreando 

10  homo  non  sollo  il  chreo  iussto  .  ma  linseri  nel  chore  suo 
uno  lume  che  li  mosstrasi  essere  chonueniente  il  seraire  DIG  . 
onde  sebene  si  hosscuro  quel  lume  dapoi  il  pechato  non  si 
esstinse  che  pero  ogni  natione  ha  quessto  desiderio  di  seruire 
DIG  .  sebene  smarissono   DIG  he  seruono  li   dei  falsi  he  bu- 
giardi  .  El  bisogna  adonque  che  lo  homo  sia  hamaesstrato  dalli 
proffeti  di  DIG  perche  loro  hano  chiara  la  luce  di  amaesstrare  la 
uia  .  per  andare   al  paradisso   patria  nosstra  bene  seruendo 
DIG  .  sichome  he  neccessario  di  essere  guidato  he  agiutato  cholui 
che  a  imfermi  li  ochij  suoi  . 

LXXIX  \ 

Risspose  iachobo  .  he  chome  ci  amaesstrerano  li  profeti 
se  sono  morti  he  chome  sara  ammaesstrato  cholui  che  non 
ha  chognitione  delli  proffeti  .  Risspose  iessu  elgie  la  loro 
dotrina  scrita  onde  quella  si  deue  studiare  perche  quella  tie  in 
proffetta  .  in  uerita  in  uerita  ui  dicho  che  chi  dissprezza  la 
profetia  dissprezza  il  proffeta  non  solamente  ma  dissprezza  | 
82a  hanchora  DIG  che  lo  ha  proffeta  mandate b  .  ma  quelli  che 
non  chonosscono  il  proffeta  chome  sono  le  natione  .  ui  dicho 
se  uissera  in  quelle  regioni  homo  alchuno  il  quale  uiua  chome 

11  dissmostrera  il  suo  chuore  non  facendo  addaltri  quello  che 
lui  non  uolle  riceuere  da  altri  .  he  donando  al  prossimo  suo 
quello  che  lui  uolle  riceuere  da  altri  non  sara  chotal  homo 
abbandonato  dalla  misserichordia  di  DIG   .  onde  se  non  piu 
pressto  alia  morte  DIG  li  mosstrera  he  darac  la  sua  leggie 
con  misserichordia  .  penssate  forsi   uoi  che  DIG   habia  dato 
la  leggie  per  amore  de  la  leggie d  .  certo  che  quessto  non  e  uero 
ma  sibene  che  DIG  ha  dato  la  sua  leggie  azioche  lo   homo 
hoperi  bene  per  ammore  di  DIG  .  onde  se  DIG  trouera  uno 
homo  il  qualle  per  ammore  suo  bene  operi  il  dissprezera  forsi 


EVERY  NATION  DESIEETH  GOD  183 

fore  his  path  shall  not  be  digged  up."  Verily  I  say  unto  you  j 
that  our  God  in  creating  man  not  only  created  him  righteous,  but  81 
inserted  in  his  heart  a  light  that  should  show  to  him  that  it  is 
fitting  to  serve~~Cro3T  Wherefore,even  if  this  light  be  darkened^ 
after  sin,  yet  is  it  not  extinguished^  For  every  nation  hath  this 
desire  to  serve  God,  though  they  have  lost  God  and  serve  false 
and  lying  gods.  Accordingly  it  is  necessary  that  a  man  be  taught 
of  the  prophets  of  God,  for  they  have  clear  the  light  to  teach  the 
way  to  go  to  paradise,  our  country,  by  serving  God  well :  just  as 
it  is  necessary  that  he  who  hath  his  eyes  diseased  should  be  guided 
and  helped.' 

LXXIX  a. 

James  answered :  '  And  how  shall  the  prophets  teach  us  if  they 
are  dead  ;  and  how  shall  he  be  taught  who  hath  not  knowledge  of 
the  prophets  1 ' 

Jesus  answered  :  '  Their  doctrine  is  written  down,  so  that  it  ought 
to  be  studied,  for  [the  writing]  is  to  thee  for  a  prophet.  Verily, 
verily,  I  say  unto  thee  that  he  who  despiseth  the  prophecy  despiseth 
not  only  the  prophet,  but  despiseth  |  also  God  who  hath  sent  *>  the  82a 
prophet1.  But  concerning  such  as  know  not  the  prophet,  as  are  the 
nations,  I  tell  you  that  if  there  shall  live  in  those  regions  any 
man  who  liveth  as  his  heart  shall  show  him,  not  doing  to  other^ 
that  which  he  would  not  receive  from  others,  and  giving  to  his 
neighbour  that  which  he  would  receive  from  others,  such  a  man 
shall  not  be  forsaken  of  the  mercy  of  God.  Wherefore  at  death,  if 
not  sooner,  God  will  show  him  and  givec  him  his  law  with  mercy. 
Perchance  ye  think  that  God  hath  given  the  law  for  love  of  the  lawd"? 
Assuredly  this  is  not  true,  but  rather  hath  God  given  his  law  in 
order  that  man  might  work  good  for  love  of  God.  And  so  if  God 
shall  find  a  man  who  for  love  of  him  worketh  good,  shall  he 


a  The  Chapter  of  the  compassion  of  God.  b  God  sends.  °  God 

gives.         d  Didst  thou  imagine  that  God  sent  the  law  for  the  sake  of  the 
law.     Nay ;  rather  he  sent  it  .  .  service.    Inde. 


1  Cp.  Luke  x.  16. 


184  THE  GOSPEL  OF  BARNABAS 

no  certo  ma  sibene  lo  amcra  piu  di  quelli  alii  quali  lui  ha 
dato  la  leggie  .  io  ui  dicho  per  similitudine  che  elgi  fu  uno 
homo  il  quale  haueua  grande  possesione  .  onde  nel  suo  terri- 
torio  haueua  tera  disserta  che  sollo  produceua  chosse  inf  rutif  eri . 
onde  elgi  chaminando  uno  giorno  per  chotale  disserto  trouo 
82b  fra  chotali  piante  infrutiferi  una  pianta  |  che  haueua  delichati 
fruti  .  onde  chotale  homo  disse,  hor  chome  quessta  pianta 
quiui  produce  quessti  chosi  delichati  fruti  .  certo  che  io  non 
uolgio  che  sia  talgiata  he  posta  al  fuocho  con  le  altri  .  he 
chiamato  li  suoi  serui  la  fece  chauare  he  ripore  nel  suo 
giardino  .  chosi  ui  dicho  che  DIG  nosstro  riserueraa  dalle  fiami 
inffernalj  cholloro  che  hoperano  iustitia  siano  doue  essere  si 
uolgia  . 

LXXXbc. 

Ditemi  doue  habitaua  iob  se  no  in  hus  fra  iddolatri  .  he 
al  tempo  del  diluuio  chome  scriue  moisse  ditemi  elgi  dice  . 
Noe  ueramente  trouo  gratia  auanti  DIG  .  il  padre  nosstro 
habraham  haueua  il  padre  suo  senzza  fede  imperoche  faceua 
elgi  he  addoraua  li  iddoli  falsi  .  lot  staua  fra  li  piu  scellerati 
de  la  terra  .  Daniele  fanciulo  con  anania  azzaria  he  missaele 
furno  chatiuati  da  nabuchodonoxor  talmete  che  aueuano  hetta 
di  dui  hanni  quando  furno  presi  .  he  furno  nutriti  fra  la 
moltitudine  di  serui  idolatri  .  Viue  Diod  che  sichome  il  fuocho 
83a  arde  le  chosse  aride  |  he  la  conuerte  in  fuocho  non  rissguar- 
dando  allo  oliuo  houero  cipresso  he  palma  .  chossi  DIG  nosstro 
ha  misserichordia6  sopra  ogniuno  che  opera  iustamente  .  non 
rissguardando  ha  iudeo  houero  scita  ne  grecho  ouero  ismae- 
lita  .  ma  non  si  fermi  qui  il  tuo  chuore  ho  iachobo  imperoche 
doue  DIG  ha  mandate/  il  proffeta  bissogna  in  tutto  hanegare  il 
iuditio  tuo  .  he  seguitare  il  proffeta  he  non  dire  perche  chosi 
dice  .  perche  chossi  proibisse  he  chomanda  .  Ma  di  chossi 
uolle  DIG  chossi  chomandda  DIG  hora  che  chossa  disse  DIG  ha 


h  JL*JI  ij)-,. 

c^  ->  V-^L 

il.  f         -.  il. 


GOD  MAKETH  NO  DIFFERENCE  185 

perchance  despise  him  ?  Nay,  surely,  but  rather  will  he  love  him 
more  than  those  to  whom  he  hath  given  the  law.  I  tell  you  for  an 
example  :  There  was  a  man  who  had  great  possessions  ;  and  in  his 
territory  he  had  desert  land  that  only  bore  unfruitful  things.  And 
so,  as  he  was  walking  out  one  day  through  such  desert  land,  he 
found  among  such  unfruitful  plants  a  plant  |  that  had  delicate 
fruits.  Whereupon  this  man  said  :  "  Now  how  doth  this  plant 
here  bear  these  so  delicate  fruits  1  Assuredly  I  will  not  that  it  be 
cut  down  and  put  on  the  fire  with  the  rest."  And  having  called 
his  servants  he  made  them  dig  it  up  and  set  it  in  his  garden. 
Even  so,  I  tell  you,  that  our  God  shall  reserve  a  from  the  flames  of 
hell  those  who  work  righteousness,  wheresoever  they  be.' 


'Tell  me,  where  dwelt  Job  but  in  Uz  '  among  idolaters  1  And  at 
the  time  of  the  flood,  how  writeth  Moses  ?  Tell  meTTle  saith  : 
"  Noah  truly  found  grace  before  God2."  Our  father  Abraham  had 
a  father  without  faith,  for  he  made  and  worshipped  false  idols3. 
Lot4  abode  among  the  most  wicked  men  on  earth.  Daniel  as 
a  child,  with  Ananias,  Azarias,  and  Misael  5,  were  taken  captive  by 
Nebuchadnezzar  in  such  wise  that  they  were  but  two  years  old 
when  they  were  taken  ;  and  they  were  nurtured  among  the  multi 
tude  of  idolatrous  servants.  As  God  livethd,  even  as  the  fire  burneth 
dry  things  |  and  converteth  them  into  fire,  making  no  difference  83.1 
between  olive  and  cypress  and  palm  ;  even  so  our  God  hath 
mercy  e  on  every  one  that  worketh  righteously,  making  no  difference 
between  Jew,  Scythian,  Greek,  or  Ishmaelite  6.  But  let  not  thine 
heart  stop  there,  O  James,  because  where  God  hath  sentf  the 
prophet  it  is  necessary  entirely  to  denytbjn_eownjudgement  and 
to-fallow  the  prophet,  and  not  to  say  :  "  Why  saith  he  thus  ?  " 
"  Why  doth  he  thus  forbid  and  command  1  "  But  say:  "  ThusGod 
willeth.  Thus  God  commandeth."  Now  what  said  GocTto  Moses 


•  God  keeps.  b  The  Chapter  of  knowledge.  c  Mention  of  Job 

and  Noah  and  Abraham  and  Daniel.  d  God  the  living.  e  God 

the  compassionate.  f  God  sends. 


1  Job  i.  i.  2  Gen.  vi.  8.  3  See  a6b  sqq.  *  Gen.  xiii.  13. 

5  Cp.  Dan.  i.  6  sqq.  c  Cp.  Col.  iii.  n. 


186 

moisse  .  quanddo  issdraele  dissprezaua  moisse  .  Elgi  non  haDO 
dissprezato  te  ma  me  hano  dissprezzato  .  io  ui  dicho  in  ueiita 
che  lomo  doueria  spendere  tutto  il  tempo  della  uita  sua  non 
per  sapere  parllare  ouero  leggere  .  ma  sapere  benne  operare  . 
hora  ditemi  quale  he  quello  seruo  di  herode  che  non  studij 
de  piacere  bene  seruedolo  cho  ogni  dilligenzza  .  Guai  al 
83b  monddo  che  |  sollo  studia  de  piazere  ha  uno  chorpo  che  he 
fango  he  stercho  .  he  non  studia  ma  pone  in  obliuione  il 
seruitio  di  DIG  chea  fato  ogni  chossa  .  il  quale  he  benedeto 
in  hetterno  . 

LXXXI  ». 

Ditemi .  sarebe  stato  grande  pechato  di  sacerdoti  se  quando 
portauano  la  harcha  del  tesstamento  di  DIG  la  hauessero  lassiata 
chassare  in  tera  .  tremorno  li  dissepoli  quessto  sentendo  perche 
sapeuano  che  DIG  ammazob  oza  per  hauere  mallamente  tochato 
la  harcha  di  DIG  .  he  dissero  grauissimo  sarebe  chotale  pechato  . 
allora  disse  iessu  uiue  DIG  c  che  elgie  magiore  pechato  il  metere 
in  obliuione  la  parolla  di  DIG  chon  la  quale  haffato  il  tutto  d  . 
per  la  quale  ti  offerisse  la  uitta  etterna  .  he  deto  quessto  iessu 
fece  oratione  he  dapoi  la  oratione  disse  dimani  ci  bissogna 
passare  in  samaria  .  perche  chosi  mi  a  deto  lo  angello  santo 
84a  di  DIG  |  .  la  matina  di  uno  giorno  per  tempo  hariuo  iessu 
apresso  il  fonte  che  fece  iachob  he  il  donete  ha  iosef  suo 
fiolo  .  onde  essendo  affatichato  iessu  per  il  uiagio  mando  li 
dissepoli  suoi  nella  citta  ha  chomprare  il  cibo  .  onde  elgi  si 
posse  ha  sedere  apresso  il  fonte  sopra  la  pietra  del  fonte  . 
et  hecho  una  dona  samaritana  che  uene  al  fonte  per  chauare 
della  aqua  .  disse  iessu  alia  dona  dami  da  bere  .  Risspose 
la  dona  hora  non  ti  uergogni  tu  che  sei  hebreo  ha  dimandare 
da  bere  ha  me  che  son  samaritana  .  Risspose  iessu  ho  dona 
se  tu  sapesi  chie  cholui  che  ti  dimanda  da  bere  forsi  che 
tu  li  dimanderesti  da  bere  .  Risspose  la  dona  hora  chome 
mi  daressti  da  bere  se  tu  non  hai  uasso  da  chauare  la  aqua 


*Utl    'ij 

*^   Jf  jL»1j    p 


THE  WOMAN  OF  SAMARIA  187 

when  Israel  despised  Moses  ?     "  They  have  not  despised  thee,  but 
they  have  despised  me  V 

'  Verily  I  say  unto  you,  that  man  ought  to  spend  all  the  time  of 
his  life  not  in  learning  how  to  speak  or  to  read,  but  in  learning 
how  to  work  well.  Now  tell  me,  who  is  that  servant  of  Herod 
who  would  not  study  to  please  him  by  serving  him  with  all  dili 
gence  1  Woe  unto  the  world  that  |  studieth  only  to  please  a  body  83b 
that  is  clay  and  dung,  and  studieth  not  but  forgetteth  the  service 
of  God  who  hath  made  all  things  ;  who  is  blessed  for  evermore/ 


'  Tell  me,  would  it  have  been  a  great  sin  of  the  priests  if  when 
they  were  carrying  the  ark  of  the  testimony  of  God  they  had  let  it 
fall  to  the  ground  1  ' 

The  disciples  trembled  hearing  this,  for  they  knew  that  God 
slew1'  Uzzah2  for  having  wrongly  touched  the  ark  of  God.  And 
they  said  :  '  Most  grievous  would  be  such  a  sin.' 

Then  said  Jesus  :  '  As  God  livethc,  it  is  a  greater  sin  to  forget  the 
word  of  God,  wherewith  he  made  all  things  ds,  whereby  he  offereth 
thee  eternal  life.' 

And  having  said  this  Jesus  made  prayer  ;  and  after  his  prayer 
he  said  :  '  To-morrow  we  needs  must  pass  into  Samaria,  for  so  hath 
said  unto  me  the  holy  angel  of  God/ 

Early  on  the  morning  of  a  certain  day,  Jesus  arrived  near  to  the  84a 
well  which  Jacob  made  and  gave  to  Joseph  his  son4.  Whereupon 
Jesus,  being  wearied  with  the  journey,  sent  his  disciples  to  the 
city  to  buy  food.  And  so  he  sat  himself  down  by  the  well,  upon 
the  stone  of  the  well.  And,  lo,  a  woman  of  Samaria  cometh  to 
the  well  to  draw  water. 

Jesus  saith  unto  the  woman  :  '  Give  me  to  drink/  The  woman 
answered  :  '  Now,  art  thou  not  ashamed  that  thou,  being  an 
Hebrew,  askest  drink  of  me  which  am  a  Samaritan  woman  1  ' 

Jesus  answered  :  '  0  woman,  if  thou  knewest  who  he  is  that  asketh_    t 
thee  for  drink,  perchance  thou  wouldestliave  asked  of  him  for  drink/     iBA/1  LAA/O 

The  woman  answered  :  '  Now  how  shouldest  thou  give  me  to      *"•  ••\|         "~" 
drink,  seeing  thou  hast  no  vessel  to  draw  the  water,  nor  rope,  and 
the  well  is  deep  1  ' 

a  The  Chapter  of  the  Water.          b  God  punishes.  c  By  the  living 

God.  d  Inde.    God  created  everything  in  one  speech. 

1  i  Sam.  viii.  7  ;  cp.  Ex.  xvi.  8.  "2  Sam.  vi.  7.  3  John  i.  3  ; 

Ps.  xxxiii.  6.  *  See  John  iv.  4-20. 


188  THE  GOSPEL  OF  BARNABAS 

ne  chorda  he  il  fonte  he  profondo  .  Bisspose  iessu,  ho  dona 
84b  chi  beue  della  |  aqua  di  quessto  fonte  di  nouo  li  uiene  sete  . 
Ma  chi  beue  del  aqua  chio  do  non  ha  piu  sete  ma  ha  cholloro 
che  hano  sete  li  dano  da  here  talmente  che  uano  in  uita  etterna  . 
allora  disse  la  dona  ho  signore  dami  di  quessta  tua  aqua  . 
Risspose  iessu  ua  he  chiama  il  tuo  marito  che  ad  ambidui 
ui  daro  da  bere  .  disse  la  dona  io  no  ho  marito  .  Risspose 
iessu  bene  hai  deto  la  uerita  perche  tu  hai  hauto  cinque  mariti 
he  quessto  che  hai  hora  non  e  tuo  marito  .  si  smari  la  dona 
sentendo  quessto  he  disse  signore  per  quanto  uedo  tu  sei 
proffeta  pero  dimi  di  gratia  .  li  hebrei  fano  oratione  sul  monte 
sion  nel  tepio  fabrichato  da  sallamone  in  ierussaleme  he 
dichono  che  .  hiuui  he  non  in  haltri  lochi  trouano  gratia  he 
misserichordia  di  Dioa  .  he  li  nosstri  adorano  sopra  quessti 
monti  he  dichono  che  sollo  sopra  li  monti  di  samaria  si 
85a  deue  |  addorare  quali  sono  li  ueri  addoratori  . 

LXXXIIb 

Allora  dete  uno  sospiro  he  lachrimo  iessu  dicendo  .  guai 
ha  te  iudea  che  ti  glorij  dicendo  tempio1  di  DIO  tempio  di  DIG 
he  uiui  chome  se  non  ui  fusi  DIO  tutta  data  alii  piazeri  he 
uadagni  del  monddo  .  perche  quessta  dona  il  giorno  del  iuditio 
ti  chondanera  allo  infferno  possciache  quessta  dona  cercha  di 
sapere  trouare  gratia  he  misserichordia  hapresso  DIO  .  he 
uoltato  alia  dona  disse  ho  dona  uoi  samaritani  addorate  quello 
che  non  sapete  .  ma  noi  hebrei  addoriamo  quello  che  sapiamo  . 
in  uerita  ti  dicho  che  DIO  he  spirito  he  uerita  pero  in  spirito 
he  uerita  deue  essere  addorato0  perehe  .  la  promessa  di  DIO 
he  fata  in  ierasalem  nel  tempio  di  sallamone  he  non  altroue  . 
ma  chredimid  che  uera  tempo  che  DIO  darra  la  misserichordia 


b    4)1 

d  »JL.^  'L-oNI  -s.  u 

1   MS.  tempi. 


THE  WOMAN  OF  SAMARIA  189 

Jesus  answered:   (O  woman,  whoso  drinketh  of  the  |  water  of  84'" 
this  well,  thirst  cometh  to  him  again,  but  whosoever  drinketh  of 
the   water  that  I   give   hath  thirst  no  more;    but  to   them   that 
have    thirst    give    they    to  drink,  insomuch    that    they    come    to 
eternal  life.' 

Then  said  the  woman  :   '  O  Lord  l,  give  me  of  this  thy  water.' 

Jesus  answered  :  '  Go  call  thy  husband,  and  to  both  of  you  I  will 
give  to  drink.' 

Said  the  woman  :  '  I  have  no  husband.' 

Jesus  answered  :  '  Well  hast  thou  said  the  truth,  for  thou  hast 
had  five  husbands,  and  he  whom  thou  now  hast  is  not  thy 
husband.' 

The  woman  was  confounded  hearing  this,  and  said  :  '  Lord  ', 
hereby  perceive  I  that  thou  art  a  prophet  ;  therefore  tell  me, 
I  pray  :  the  Hebrews  make  prayer  on  mount  Sion  in  the  temple 
built  by  Solomon  in  Jerusalem,  and  say  that  there  and  nowhere 
else  [men]  find  grace  and  mercy  of  God  a.  And  our  people 
worship  on  these  mountains,  and  say  that  only  on  the  mountains 
of  Samaria  ought  |  worship  to  be  made.  Who  are  the  true  85a 
worshippers  ?  ' 

LXXXII  b. 

Then  Jesus  gave  a  sigh  and  wept,  saying  :  '  Woe  to  thee,  Judsea, 
for  thou  gloriest,  saying2  :  "  The  temple  of  the  Lord,  the  temple  of 
the  Lord,"  and  livest  as  though  there  were  no  God  ;  ffiven  over 


wholly  to  the  pleasures  and  gains  of  the  world  ;  for  this  woman 
in  the  day  of  judgement  shall  condemn  thee  to  hell  ;  for  this  woman 
seeketh  to  know  how  to  find  grace  and  mercy  before  God.' 

And  turning  to  the  woman  he  said3  :  '  O  woman,  ye  Samaritans 
worship  that  which  ye  know  not,  but  we  Hebrews  worship  that 
which  we  know.  Verily  I  say  unto  thee,  that  God  is  spirit  and 
truth,  and  so  in  spirit  and  in  truth  must  he  be  worshipped0.  For 
the  promise  of  God  was  made  in  Jerusalem,  in  the  temple  of 
Solomon,  and  not  elsewhere.  But  believe  me  d,  a  time  will  come 
that  God  will  give  bis  mercy  in  another  city,  and  in  every  |  place 


a  God  is  the  way  of  salvation  and  compassionate.  b  The  Chapter 

of  the  prayer-direction  and  prayer.  c  God  is  truth  and  is  worshipped. 
d  He  altered  the  prayer-direction  after  the  Gospel  in  the  time  of  the  'seal 
of  the  prophets.'  Account  [of  it].  Inde. 


1  Or  '  Sir.'  3  Cp.  Jer.  vii.  4.  3  See  John  iv.  21-26. 


190  THE  GOSPEL  OF  BARNABAS 

85b  sua  in  altra  citta  lie  in  ogni  [  locho  si  potera  addorare  con 
uerita  .  lie  DID*  in  ogni  locho  hauera  hacceto  la  horatione  uera 
chon  misserichordia  .  Risspose  la  dona  noi  aspetiamo  il  messiab 
pero  quando  uenira  ci  amaesstrera  .  Risspose  iessu  sai  tu  dona 
che  debia  uenire  il  messia  .  Risspose  lei  si  signore  .  allora 
si  allegro  iessu  he  disse  per  quanto  uedo  ho  dona  tu  sei  fidelle 
he  pero  sapi  .  che  nella  fede  del  messia  si  saluera  ogni  elleto 
di  DIG  pero  elgie  neccesario  che  tu  sapij  la  uenuta  del  messia  . 
disse  la  dona  ho  signore  forsi  sei  tu  il  messia  .  Risspose  iessu 
io  son  ueramente  mandato  da  DIG  alia  chassa  de  issdraele 
ini  proffeta  di  sallute  .  Ma  dapoi  di  me  uenira  il  messia  man 
dato  da  DIOC  ha  tutto  il  monddo  per  il  quale  DIG  ha  fato  il 
monddo  .  onde  per  tutto  il  monddo  si  addorera  mod  he  riceuera 
misserichordia  talmente  che  lo  hanno  del  iubileo  il  quale  . 
hora  uiene  ogni  cento  hani  per  il  messia  sara  ridoto  in  oggni 

86a  hanno  in  ogni  j  locho  .  allora  la  dona  lassio  la  idria  he  chorse 
nella  citta  ha  nontiare  quanto  haueua  intesso  da  iessu  . 

LXXXIIIe. 

Mentre  che  la  dona  parllaua  chon  iessu  .  uenero  li  dissepoli 
he  si  stupirno  che  iessu  parllassi  chossi  con  una  dona  ma 
non  li  dissero  niuno  perche  chosi  parllasti  cho  una  dona  samari- 
tana  .  onde  partita  la  dona  dissero  Maesstro  uieni  ha  magiare  . 
Risspose  iessu  io  deuo  manggiare  di  altro  cibo  ;  allora  dissero 
fra  loro  li  dissepolli  forssi  che  qualche  uiandante  .  ha  parllato 
con  ie?su  he  lie  andato  ha  trouare  cibo  he  interogorno  cholui 
che  scriue  quessto  dicendo  .  elgi  stato  qui  alchuno  ho  barnaba 
che  pero  habia  da  portare  cibo  al  maesstro  .  Risspose  cholui 


4)1.  b 

4)1.  d     JL^^>     4)1 

e  JL:1_" 


THE  WOMAN  OF  SAMARIA  191 

_jt  will  be  possible  to  worship  him  in  truth.     And  God  a  in  every  85b  t 
place  will  have  accepted  true  prayer  with"mercy/  l^*~3? 

The  woman   answered :  'We  look  for  the  Messiah b  ;  when  he     ---*•      \/ 
cometh  he  will  teach  us.' 

Jesus  answered :  '  Knowest  thou,  woman,  that  the  Messiah 
must  come  1 ' 

She  answered  :  '  Yea,  Lord  V 

Then  Jesus  rejoiced,  and  said  :  '  So  far  as  I  see,  O  woman,  thou 
art  faithful :  know  therefore  that  in  the  faith  of  the  Messiah  shall  „ 
be  saved  every  one  that  is  elect  of  God;  therefore  it  is  necessary 
that  thou  know  the  coming  of  the  Messiah.' 

Said  the  woman  :  '  O  Lord  1,  perchance  thou  art  the  Messiah.' 

Jesus  answered :   '  I  am  indeed  sent  to  the  house  of  Israel  as 
a  prophet  of  salvation  ;  but  after  me  shall  come  the  Messiah 2,  sent 
of  Godc  to  all  the  world;   for  whom  God  hath  made  the  world. 
And  then  through  all   the  world  will  God  be  worshipped  d,  and 
mercy  received,  insomuch   that  the   year  of  jubilee,  which    now  _ 
Cometh   every"  hundred  years3,   shall  by  the  Messiah  be  reduced    * 
to  every  year  in  every  |  place.' 

Then  the  woman  left  her  waterpot4  and  ran  to  the  city  to  announce  86ft 
all  that  she  had  heard  from  Jesus. 

LXXXIII  e. 

Whilst  the  woman  was  talking5  with  Jesus  came  his  disciples, 
and  marvelled  that  Jesus  was  speaking  £  with  a  woman.  Yet  no 
one  said  unto  him  :  '  Why  speakest  thou  thus  with  a  Samaritan 
woman  1 ' 

Whereupon,  when  the  woman  was  departed,  they  said  :  '  Master, 
come  and  eat.' 

Jesus  answered  :  '  I  must  eat  other  food.' 

Then  said  the  disciples  one  to  another :  '  Perchance  some 
wayfarer  hath  spoken  with  Jesus,  and  hath  gone  to  find  him 
food.'  And  they  questioned  him  who  writeth  this,  saying  :  '  Hath 
there  been  any  one  here,  O  Barnabas,  who  might  have  brought 
food  to  the  master  1 ' 


a  God  is  worshipped.  b  Prophet.  c  God  sends.  d  The 

prophet  of  God  the  worshipped.  e  The  Chapter  of  absolution. 

1  Or  '  Sir.'  2  i.  e.  Mohammed  :  see  44*  and  note  there.  3  The 

Hebrew  Jubilee  came  every  50  years  (Lev.  xxv.  n).  The  Papal  Jubilee 
of  100  years  seems  to  have  been  initiated  in  1300  A.  D.,  but  the  period 
was  reduced  to  50  years  in  1350.  See  Introd.  4  Jdria  :  cf.  Vulgate, 

hydriam.  5  See  John  iv.  27-42. 


192  THE  GOSPEL  OF  BAKNABAS 

che  scriue  non  uie  stato  altri  che  la  dona  che  uoi  uedessti 
la  qualle  sollo  porto  quel  uasso  uuoto  per  riempirlo  di 

86b  aqua  .  allora  stauano  chon  amirajtione  li  dissepoli  asspe- 
tando  lo  exito  delle  parolle  di  iessu  .  onde  disse  iessu  uoi 
non  sapete  che  il  uero  cibo  he  di  fare  la  uollonta  di  DIG 
perche  non  il  pane  sosstenta  lo  homo  he  li  da  uita  .  ma  si- 
bene  la  parolla  di  DIO  per  uollonta  sua  onde  per  quessto  li 
angioli  santi  no  manggiano*  ma  uiuono  sollo  della  uollonta 
di  DIO  nutriti  .  he  chossi  moisse  he  hellia  hanchora  uno  altro 
siamo  stati  quaranta  giorni  he  quaranta  notte  senza  ueruno 
cibo  .  he  leuato  li  hochij  iessu  disse  quanto  he  lontano  il 
richolto  .  Rissposero  li  dissepoli  tre  messi  .  Disse  iessu  guardate 
hora  chome  il  monte  he  biancho  di  formento  io  ui  dicho  in 
uerrita  che  ogidi  se  de  fare  uno  grande  richolto  .  he  mosstro 
alloro  la  moltitudine  che  il  ueniuano  ha  uedere  perche  la  dona 
hentrata  nella  citta  chomosse  tutta  la  citta  dicendo  .  ho 
homeni  uenite  ha  uedere  uno  nouo  proffeta  da  DIO  mandate  b 

87a  alia  chassa  de  issdraele  he  rino|tio  alloro  quanto  haueua 
intesso  da  iessu  .  hariuati  che  furno  iuui  la  moltitudine 
pregorno  iessu  di  stare  chon  loro  il  quale  hentro  nella  citta 
he  stete  hiuui  dui  giorni  .  sanando  tutti  li  imfermi  he  am- 
maesstrandoli  del  regno  di  DIO  .  allora  diceuano  li  citadini 
alia  dona  noi  piu  chrediamo  alle  parole  he  miracholi  suoi 
che  non  facessimo  al  tuo  parllare  perche  .  elgie  in  uero 
santo  di  DIO  proffeta  mandate  l  in  sallute  de  chi  li  chre- 
derano  .  dapoi  la  oratione  di  mezzanote  si  apressorno  ha 
iessu  li  dissepoli  et  elgi  disse  alloro  .  Questa  notte  sara  al 
tempo  del  messia  nontio  di  DIO°  il  iubileo  ogni  hano  che 
hora  uiene  ogni  cento  hannid  .  pero  non  uolgio  che  dormiamo 
ma  faciamo  horatione  inclinando  il  chapo  nosstro  cento  uolte 
fazendo  riuerenzza  al  nostro  DIO  .  potente  he  misserichordiosso6 


s   ill. 


1  MS.  mandate  mandate  (bis). 


JESUS  AND  THE  SAMARITAN  193 

Then  answered  he  who  writeth  :  '  There  hath  not  been  here  any 
other  than  the  woman  whom  ye  saw,  who  brought  this  empty  vessel 
to  fill  it  with  water.'     Then  the  disciples  stood  amazed,  |  awaiting  86f 
the    issue  of  the   words  of  Jesus.      Whereupon  Jesus  said:    'Ye 
know  not  that  the  truefood  is  to  do  the  will  of  God ;  becauseTt 
is  not  bread  J  that  sustaineth  man  and  giveth  hinTlIfe,  but  rather 
the  word  of  God,  by  his  will.     And  so  for  this  reason  the  holy 
angels  eat  not,  a,  IvutJiYenourished^  only  by  the  willof  God.     And 
thus  we,  Moses 2  and  Elijah 3  and  yet  another,  have  been  forty  day_s__ 
andjorty  nights  without  any  food/ 

And  lifting  up  his  eyes,  Jesus  said  :  '  How  far  off  is  the  harvest  1 ' 

The  disciples  answered  :  '  Three  months.' 

Jesus  said :  '  Look  now,  how  the  mountain  is  white  with  corn  ; 
verily  I  say  unto  you,^that  to-day  there  is  a  great  harvest  to  be 
jeaped/  And  then  he  pointed  to  the  multitude  who  had  conuTto 
see  him.  For  the  woman  having  entered  into  the  city  had  moved 
all  the  city,  saying  :  '  0  men,  come  and  see  a  new  prophet  sent  of 
Godb  to  the  house  of  Israel ' ;  and  she  recounted  to  |  them  all  that  87* 
she  had  heard  from  Jesus.  When  they  were  come  thither  they 
besought  Jesus  to  abide  with  them ;  and  he  entered  into  the  city 
and  abode  there  two  days,  healing  all  the  sick,  and  teaching 
concerning  the  kingdom  of  God. 

Then  said  the  citizens  to  the  woman  :  '  We  believe  more  in  his 
words  and  miracles  than  we  do  in  what  thou  saidst;  for  he  is 
indeed  a  holy  one  of  God,  a  prophet  sent  for  the  salvation  of  those 
that  shall  believe  on  him.' 

After  the  prayer  of  midnight4  the  disciples  came  near  unto 
Jesus,  and  he  said  to  them :  '  This  night  shall  be  in  the  time  of 
the  Messiah  *,  messenger  of  God«,  the  jubilee  every  year — that  now 
cometh  every  hundred  years  6d.  Therefore  I  will  not  that  we  sleep, 
but  let  us  make  prayer,  bowing  our  head  a  hundred  times,  doing 
reverence  to  our  God,  mighty  and  merciful,  who  is  blessed  for  ever- 

•  The  angels  do  not  eat.  b  God  sent.  c  The  prophet  of 

God.  d  That  the  prayer  of  absolution  (sic]  in  thx-  old  time  came 

at  the  beginning  of  every  hundred  years  once,  and  in  the  time  of  the 
apostle  it  shall  be  every  year.  Inde.  e  God  powerful  and  compassionate. 

1  Cp.  Deut.  viii.  3  ;  Matt.  iv.  4.  z  See  Exod.  xxiv.  18.  3  See 

i  Kings  xix.  8.  *  Other  hours  of  prayer  are  mentioned  94*"  (dawn); 

97  b  (midday)  ;  106*  (first  star);  I43b  (evening);  140*  (night).  If  the  last  be 
dentical  with  this  and  with  the  Muslim  prayer  'before  the  first  watch,' 
we  may  perhaps  have  all  the  '  five  hours '  of  Mohammed.  See  Introd. 
s  Cp.  above,  44a  and  note.  •  Cp.  above,  85 b  and  note. 


194  THE  GOSPEL  OF  BARNABAS 

87b  il  quale  he  beneddeto  in  etterno  he  pero  ogni  uolta  dire|mo  . 
io  chonffesso  te.Dio  nosstro  .  solloa  .  che  no  hai  auto  principio  . 
ne  fine  hauerai  giamai b  .  che  per  tua  misserichordia  dessti  ha 
tutto  il  principio  .  he  per  tua  iusstitia  darai  a  il  tutto  fine  . 
che  non  hai  ueruna  simillitudine  cho  lo  homo  .  perche  nella 
inmenssa  bonta  tua  non  chapisse  raoto  ouero  acidente  ueruno  . 
habici  misserichordia  perche  ci  chreassti  he  siamo  oppere 
delle  tui  mani c  . 

LXXXIVd. 

Fata  la  oratione  iessu  disse  .  Ringratiamo  DIO  perche  cia 
donate8  per  quessta  note  grande  misserichordia  .  imperoche 
elgia  fato  ridure  il  tempo  che  deue  uenire  in  quessta  notte  per 
modo  che  habiamo  fato  oratione  insieme  chon  il  nontio  di  Diof . 
he  ho  sentito  la  sua  uoce  .  si  allegrorno  li  dissepoli  molto 
sentendo  quessto  he  dissero  maesstro  ammaestraci  di  qualche  j 

88a  precceto  quessta  notte  .  allora  disse  iessu  hauete  giamai  ueduto 
missciare  chon  il  balssamo  il  stercho  .  Rissposero  loro  no 
signore  perche  niuno  he  chosi  pazzo  che  facessi  quessto  .  hora 
ui  dicho  che  ui  sono  al  monddo  di  magiori  pazzi  disse  iessu 
imperoche  nel  seruitio  di  DIO  messcolano  il  seruitio  del 
monddo  .  he  talmente  che  molti  di  uita  inreprensibili  sono 
stati  ingganati  da  satana  .  he  orando  hano  messcolate  chon 
la  loro  oratione  negotij  mondani  onde  sono  in  quel  tempo  fati 
abomineuoli  auanti  DIO  .  ditemi  quando  ui  lauate  per  fare 
oratione  ui  guardate  che  non  ui  tochi  chossa  inmonda  si  certo  . 
ma  che  chossa  fate  quando  uoi  fate  oratione  uoi  ui  lauate 
la  anima  uosstra  da  pechati  per  misserichordia  di  DIO  g  .  Vorete 
uoi  adonque  mentre  che  fate  oratione  parllare  di  chosse 
mondane  .  guardatiue  di  non  farllo  perche  ogni  parolla  mon- 

88b  dana  si  chonjuerte  in  stercho  del  diauollo  sopra  la  anima 
di  cholui  che  parlla  .  tremorno  li  dissepoli  allora  perche  cho 

a    ^L)    j     *JjL9  j    JL»!    41)1.  b    jL)  j     OjJ    41)1. 

JAcj    (^^^pl    &\j^\    all!. 
41)1.  f    4^1 


PRAYER  MUST  BE  PURE  195 

more,  and  therefore  each  time  let  us  say :  |  "  I  confess  thee  our  God  87h 
alone  a,  that  hast  not  had  beginning,  nor  shalt  ever  have  endb;  for 
by  thy  mercy  gavest  thou  to  all  things  their  beginning,  and  by  thy 
justice  thou  shalt  give  to  all  an  end ;  that  hast  no  likeness  among 
men 1,  because  in  thine  infinite  goodness  thou  art  not  subject  to 
motion  nor  to  any  accident.  Have  mercy  on  us,  for  thou  hast 
created  us,  and  we  are  the  works  of^  thy  hand  c."  ' 

LXXXIVd 

Having  made  the  prayer,  Jesus  said :  '  Let  us  give  thanks  to  God 
because  he  hath  given  e  to  us  this  night  great  mercy;  for  that  he  hath 
made  to  come  back  the  time  that  needs  must  pass  in  this  night, 
in  that  we  have  made  prayer  in  union  with  the  messenger  of  Godf. 
And  I  have  heard  his  voice.' 

The  disciples  rejoiced  greatly  at  hearing  this,  and  said  :  '  Master, 
teach  us  some  |  precepts  this  night.'  88a 

Then  said  Jesus :  '  Have  ye  ever  seen  dung  mixed  with 
balsam  1 ' 

They  answered :  '  Nay,  Lord,  for  no  one  is  so  mad  as  to  do  this 
thing.' 

'  Now  I  tell  you  that  there  be  in  the  world  greater  madmen,' 
said  Jesus,  'because  with  the  service  of  God  they  mingle  the 
service  of  the  world.  So  much  so  that  many  of  blameless  life  have 
been  deceived  of  Satan,  and  while  praying  have  mingled  with  their 
prayer  worldly  business,  whereupon  they  have  become  at  that  time 
abominable  in  the  sight  of  God.  Tell  me,  when  ye  wash  yourselves 
for  prayer,  do  ye  take  care  that  no  unclean  thing  touch  you  ?  Yea, 
assuredly.  _JBut  what  do  ye  when  ye  are  making  prayer?  Ye 
wash  your  soul  from  sins  through  the  mercy  of  God  s.  Would  ye 
be  willing  then,  while  ye  are  making  prayer,  touspeak  of  worldly 
things?  Take  care  not  to  do  so,  for  every  worldly  word_ 
"bVcometh  |  dung  o7~the  devil  upon_  the  soul  of  him~that  88b 
spealceth.' 

TTien  trembled  the  disciples,  because  he  spake  with  vehemence 

*  God  is  one  and  of  old  and  for  ever.  b  God  of  old  and  for  ever.  c  God 
is  greatest,  the  compassionate  and  just,  and  to  him  be  praise.  d  Chapter 
of  the  sincere.  •  God  bestows.  f  The  prophet  of  God.  «  Prayer 
is  the  soul  of  purity.  Inde. 


1  Cp.  i6a  and  note  (p.  31). 

0  2 


196  THE  GOSPEL  OF  BARNABAS 

empito  di  spirito  parllo  ho  dissoro  .  ho  maesstro  che  faremo 
noi  so  quando  fa/iamo  oratione  ci  uera  uno  ammieho  per 
parllaro  .  Risspose  iossu  lassatclo  asspetaro  he  finite  la  ora 
tione  .  Disso  bartolomoo  ma  si  scandalizera  he  si  partira 
quando  nod  era  che  noi  non  li  parliamo  .  Risspose  iessu  se  lui 
si  scamlalizera  chredetimi  che  lui  non  sera  hamicho  uosstro 
ne  fidele  ma  sibene  infidelo  he  compagno  di  satana  .  Ditemi 
se  noi  andasste  ha  parllare  ehon  uno  staliero  di  herode  he 

10  trouasti  che  lui  parllasi  alle  horeehie  di  herode  .  ui  scan 
dal  izaresste  se  lui  ui   facesi  asspetare  non  certo  ma  saresti 
chonssolati  uedendo  uoi  lo  amicho  uosstro  grato  apreso  il  Re  . 
Klgi  uero  quessto   disse  iessu  .  Rissposero  li  dissepoli  elgie 

89*  uerissimo  .  allora  disse  iessu  io  xii  dieho  m  ueri|ta  che  ogniuno 
quando  fa  oratione  olgi  parlla  chon  mo  .  elgi  adonque  iussta 
chossa  che  lassiate  di  parllare  con  mo  per  parllare  chon  lo 
homo  .  elgi  chossa  iussta  che  lo  amicho  uosstro  inzio  si 
seandalizi  perche  hauete  pin  riuerenza  ha  DIG  che  no  ha  lui  . 
chredetimi  che  se  lui  si  scandalizera  quando  il  farete  asspetare 
che  elgie  bono  seruo  del  diauollo  .  perche  quessto  dessidera 

11  diauollo  che  sia  abbandonato   DIO  per  lo  homo  .  Vine  DIG  • 
che  in  ogni  bona  opera  chi  teme  mo  si  deue  sequesstrare  dalle 
hopere  del  monddo  per  non  chorompere  la  opera  bona  . 

LXXXV  »>. 

Quando  uno  hopera  malle  ouero  parlla  malic  .  se  uno  ua 
ha  ehore^erlo  he  impedisse  ehotal  oppera  che  chossa  fa  tale 
homo  disse  iessu  .  Rissposero  li  dissepoli  el^i  fa  bone  perche 
elgi  seme  DIG  .  il  quale  sempre  ccrcha  de  impedire  il  malle 
89h  chome  fa  il  solle  cho  sempre  cercha  |  di  scaciare  le  tenebre  . 
Disso  iessu  ho  io  per  chontrario  ui  dicho  cho  quando  uno 
hopera  bene  ouero  parlla  bone  che  chi  cercha  do  impodirlo  . 
sotto  proiessto  di  chossa  cho  non  sia  milgiore  che  ol^i  seruo 
il  diauollo  an/.iehe  diuentn  suo  chompa^no  .  porehe  ad  altro 
non  alodo  il  diauollo  so  non  ha  impedire  og"ni  bone  .  Ma 


OF  THE  TRUE  FRIEND  197 

of  spirit ;  and  they  Baicl :  '  0  master,  what  shall  wo  do  if  when  we 
are  making  prayer  a  friend  shall  come  to  speak  to  us  ? ' 

Jesus  answered  :  '  Suffer  him  to  wait,  and  finish  the  prayer,.' 

Said  Bartholomew T^BuFwhat  if  he  shall  be  offended  and  go 
his  way,  when  he  see  that  we  speak  not  with  him  1 ' 

Jesus  answered :  '  If  he  shall  be  offended,  believe  me  ho  will 
not  be  a  friend  of  yours  nor  a  believer,  but  rather  an  unbeliever 
and  a  companion  of  Satan.  Tell  me,  if  ye  went  to  speak  Avith 
a  stable  boy  of  Herod,  and  found  him  speaking  into  Herod's  ears, 
would  ye  be  offended  if  he  made  you  to  wait  1 '  No,  assuredly  ; 
but  ye  would  be  comforted  at  seeing  your  friend  in  favour  with 
the  king.  Is  this  true  1  '  said  Jesus. 

The  disciples  answered  :   '  It  is  most  true.' 

Then  said  Jesus:  '  Verily  I  pay  unto  you,  |  that  everyone  when  89'1 
he  praycth  speaketh  with  God.  Is  it  then  right  that  ye  should 
leave  speaking  witli  (j!od  in  order  to  speak  with  man  1  Is  it  right 
that  your  friend  should  for  this  cause  be  offended,  because  ye  have 
more  reverence  for  God  than  for  him  ?  Believe  me  that  if  he  shall 
be  offended  when  ye  make  him  wait,  he  is  a  good  servant  of  the 
devil.  For  this  desireth  the  devil,  that  God  should  be  forsaken, 
for  man.  As  God  liveth11,  in  every  good  work  he  that  feareth  God 
ought  to  separate  himself  from  the  works  of  the  world,  so  as  not 
to  corrupt  the  good  work.' 

LXXXVi'. 

'  When  a  man  worketh  ill  or  talketh  ill,  if  one  go  to  correct 
him,  and  hinder  such  work,  what  dotli  such  an  one?'  said 
Jesus. 

The  disciples  answered  :  '  He  doth  well,  because  he  serveth  (rod, 
who  always  seeketh  to  hinder  evil,  even  as  the  sun  that  always 
seeketh  |  to  chase  away  the  darkness.'  891' 

Said  Jesus  :  '  And  I  tell  you  on  the  contrary  that  when  one 
worketh  well  or  speaketh  well,  whosoever  seeketh  to  hinder  him, 
under  pretext  of  aught  that  is  not  better,  he  serveth  the  devil, 
nay,  he  even  becometh  his  companion.  For  the  devil  attendeth 
to  nought  else  but  to  hinder  every  good  thing. 

'  But  what  shall  1  say  unto  you  now  ?   I  will  say  unto  you  as  said 


a  By  the  living  God.  b  The  Chapter  of  the  difference  between 

a  friend  and  an  enemy. 


198  THE  GOSPEL  OF  BARNABAS 

che  diroui  hora  diroui  chome  disse  sallamone  proffeta  santo 
he  amicho  di  DIG  .  de  mille  che  uoi  chonossete  uno  ui  sia 
ammicho  .  Allora  disse  mateo  adonque  nom  poteremo  hamare 
ogniuno  .  Kisspose  iessu,  io  ui  dicho  in  uerita  che1  non 
uie  licito  hodiare  chossa  ueruna  se  non  sollo  il  pechato  . 
talmente  che  satana  nom  potefce  hodiarlo  chome  chreatura  di 
DIG  ma  sibene  chome  innimicho  di  DIG  .  sapete  perche  io  uello 
diro  perche  elgie  chreatura  di  DIG  he  quanto  DIG  ha  chreato  he 
bono  he  perffeto a  .  pero  chi  odia  la  chreatura  consequentemente 

90a  odia  il  chreatore  .  |  Ma  Io  ammicho  he  uno  partichollare  obieto 
che  non  si  troua  facilmente  ma  facilmente  si  perde  .  perche 
Io  ammicho  non  patisse  chontraditione  contra  di  quello  che 
somamente  amma  .  Vardate  siate  chauti  he  non  ellegete  per 
ammicho  cholui  che  non  amma  quello  che  uoi  animate  .  sapete 
che  chossa  uolle  dire  ammicho,  Amicho  non  uoi  dire  altro  se  non 
medicho  della  anima  .  onde  sichome  raro  si  troua  bon  medicho 
che  chonossa  le  inffermita  he  sapia  aplicharui  le  medicine  . 
chosi  sono  rari  li  hamicj  che  chonosscano  li  herrori  he 
sapiano  indriciare  al  bene  .  Ma  quello  che  he  malle  molti  sono 
che  hano  ammicj  che  simulano  di  non  uedere  li  herrori  dello 
ammicho  .  Altri  li  esscusano  .  altri  li  difendono  sotto  pre- 
tessto  terreno  he  quello  che  he  peggio  ui  sono  ammicj  tali  che 
inuitano  he  hagiutano  Io  amicho  ha  herare  .  il  chui  fine  sera 
simille  alle  loro  scelleraggine  .  Guardate  che  non  riceuiate 

00b  chotali  per  ha|mici  perche  sono  ueramente  innimicj  he  chame- 
fiei  della  hanima  . 

LXXXVIb. 

Lo  amicho  tuo  ti  sia  talle  .  che  sichome  uolle  choregerti 
chossi  riceui  la  choretione  he  sichome  elgi  uolle  che  tu  lasij 
ogni  chossa  per  ammore  di  DIG  .  si  chontenti  hanchora  lui 
che  tu  Io  abbandoni  per  seruitio  di  DIG  .  Ma  ditemi  se  Io  homo 
non  sa  ammare  DIG  chome  sapera  ammare  se  stesso  he  chome 
sapera  ammare  altri  non  sapendo  hamare  se  stesso  .  certa- 

»    Ji-b    Si    ill    J^li.   U.  b 


1  MS.  che  che  (bis). 


OF  THE  TRUE  FRIEND  199 

Solomon1    the    prophet,    holy    one,    and   friend  of   God:     'Of  a 
thousand  whom  ye  know,  one  be  your  friend.' 

Then  said  Matthew  :  *  Then  shall  we  not  be  able  to  love 
any  one.' 

Jesus  answered  :  '  Verily  I  say  unto  you,  that  it  is  not  lawful_ 
for  you  to  hate  anything  save  only  sin :  insomuch  that  ye  cannot^ 
Tiate  even  Satan  as  creature  of  God,  but  rather  as  enemy  of  God, 
"Know  ye  wherefore  1  I  will  tell  you  ;  because  he  is  a  creature  of 
God,  and  all  that  God  hath  created  is  good  and  perfect*.  -Accord-^ 
ingly^whoso  jiateth  the  creature  hateth  also  the  creator.  |  But  the  90l 
friend  is  a  singular  thing 2,  that  is  not  easily  found,  but  is  easily 
lost.  For  the  friend  will  not  suffer  contradiction  against  him 
whom  he  supremely  loveth.  Beware,  be  ye  cautious,  and  choose 
not  for  friend  one  who  loveth  not  him  whom  ye  love.  Know  ye 
what  friend  meaneth  1  Friend  meaneth  naught  but  physician  o£ 
the  soul.  And  so,  just  as  one  rarely  findeth  a  good  physician  who 
Tcnoweth  the  sicknesses  and  understandeth  to  apply  the  medicines 
thereto,  so  also  are  friends  rare  who  know  the  faults  and  under 
stand  how  to  guide  unto  good.  But  herein  is  an  evil,  that 
there  are  many  who  have  friends  that  feign  not  to  see  the  faults 
of  their  friend;  others  excuse  them;  others  defend  them  under 
earthly  pretext ;  and,  what  is  worse,  there  are  friends  who  invite 
and  aid  their  friend  to  err,  whose  end  shall  be  like  unto  their 
villany.  Beware  that  ye  receive  not  such  men  for  friends,  |  for  90b 
that  in  truth  they  are  enemies  and  slayers  of  the  soul. 

LXXXVI  b. 

'  Let  thy  friend  be  such  that,  even  as  he  willeth  to  correct  thee, 
so  he  may  receive  correction ;  and  even  as  he  willeth  that  thou 
shouldest  leave  all  things  for  love  of  God,  even  so  again  it  may 
content  him  that  thou  forsake  him  for  the  service  of  God. 

'  But  tell  me,  if  a  man  know  not  how  to  love  God  how  shall 
he  know  how  to  love  himself;  and  how  shall  he  know  how  to  love 


a  God    did    not    create    except  with    truthfulness   (Surah   xliv.   39). 
b  The  Chapter  of  the  friend. 


1  ?  Cp.  Prov.  xviii.  24.  2  Or  'a  possession  all  one'a  own.' 


200  THE  GOSPEL  OF  BARNABAS 

mente  elglie  impossibil  quessto  .  pero  quando  tu  uoi  ellegerti 
uno  per  amicho  perche  elglie  in  uerita  somamente  pouero 
cholui  clie  non  ha  amicho  ueruno  .  Fa  che  tu  prima  consideri 
non  alia  bellezza  del  parentado  .  non  alia  bellezza  della 
familgia  .  non  alia  bellezza  della  chassa  .  non  alia  bellezza 
delle  uesstimenti  .  non  alia  bellezza  del  chorpo  ne  tampocho 

91a  alle  sui  belle  parolle  perche  saressti  facilmete  |  inganato  . 
Ma  guarda  chome  elgi  teme  DIG  chome  elgi  dissprezza  le  chosse 
terrene  .  chome  elgi  amma  il  bene  opperare  .  he  sopra  il  tutto 
chome  elgi  odia  la  propia  charne  he  chosi  facilmete  trouerai 
il  uero  ammichoa  se  elgi  .  sopra  ogni  chossa  temera  DIG  e 
dissprezera  le  uanita  del  monddo  .  se  sera  sempre  hochupato 
sempre  in  bene  hoperare  he  il  propio  chorpo  hodiera  chome 
chrudo  innimicho  .  Ne  pero  chotale  amicho  ammerai  talmente 
che  lo  ammore  tuo  si  fermi  in  lui  perche  saressti  iddolatra  . 
ma  ammallo  chome  uno  dono  che  tia  donate  Diob  che  pero 
di  maggiore  gratia  ti  addornera  DIG  .  io  ui  dicho  in  uerita  che 
cholui  che  a  trouato  uno  uero  amicho  che  elgi  a  trouato  una 
delitia  del  parradisso  .  anziche  he  la  chiaue  del  parradisso  . 
Risspose  tadeo  ma  se  per  sorte  lo  homo  hauera  uno  amicho 
il  qualle  non  sia  talle  qualle  hai  deto  ho  maesstro  .  che  chossa 

91b  fare  deue  lo  deue  habandonare  Risspojse  iessu  si  deue  fare  chome 
il  marinaro  fa  della  naue  .  il  quale  ui  nauiga  mentre  che 
chonossce  uadagnarui  ma  quando  ui  uede  perdere  la  haban- 
dona  .  chosi  farai  tu  dello  ammicho  pegiore  di  te  il  quale 
in  quelle  chosse  che  ti  he  di  scandalo  lassalo  se  tu  non  uo1 
che  ti  lassi  la  misserichordia  di  DIOC  . 

LXXXYII  a. 

Guai  al  monddo  per  li  scandali  .  Elgie  neccessario  che  uengi 
il  scandalo  perche  tutto  il  mondo  he  possto  in  mallignita  . 
ma  pero  guai  ha  cholloro  per  il  quale  uiene  il  scandalo  .  El 


OF  THE  TRUE  FRIEND  201 

others,  not  knowing  how  to  love  himself]  Assuredly  this  is 
impossible.  ^.Therefore  when  thou  choose  thee  one  for  friend  (for 
verily  he  is  supremely  poor  who  hath  no  friend  at  all),  see  that 
thou  consider  first,  not  his  fine  lineage,  not  his  fine  family,  not  his 
fine  house,  not  his  fine  clothing,  not  his  fine  person,  nor  yet  his 
fine  words,  for  thou  ehalt  be  easily  |  deceived.  But  look  how  he  91' 
feareth  God,  how  he  despiseth  earthly  things,  how  he^oveth  good 
works,  and  above  all  how  he  hateth  hisown  flesh,  and  so  shalt 
thou  easily  find  the  true  friend a :  it  he  above  all  things  shall 


.Tear 'God,  and  shall  despise  the  vanities  of  the  world ;  if  he  shall 
be  always  occupied  in  good  works,  and  shall  hate  his  own  body  as  — 
a  cruel  enemy.  Nor  yet  shalt  thou  love  such  a  friend  in  such  wise 
that  thy  love  stay  in  him,  for  [so]  shalt  thou  be  an  idolater.  But 
love  him  as  a  gift  that  God  hath  given  thee  b,  for  so  shall  God  adorn 
[himj  with  greater  favour  l.  Verily  I  say  unto  you,  that  he  who 
hath  found  a  true  friend  hath  found  one  of  the  delights  of 
paradise  ;  nay,  such  is  the  key  of  paradise.' 

Thaddaeus  answered :  '  But  if  perchance  a  man  shall  have 
a  friend  who  is  not  such  as  thou  hast  said,  O  master1?  What 
ought  he  to  do  1  Ought  he  to  forsake  him  1 '  Q±b 

Jesus  answered  :  '  He  ought  to  do  as  the  mariner  doth  with  the 
ship,  who  saileth  it  so  long  as  he  perceiveth  it  to  be  profitable, 
but  when  he  seeth  it  to  be  a  loss  forsaketh  it.  So  shalt  thou  do 
with  thy  friend  that  is  worse  than  thou  :  in  those  things  wherein 
he  is  an  offence  to  thee,  leave  him  if  thou  wouldst  not  be  left  of 
the  mercy  of  God  c.' 

LXXXVII  d. 

'  Woe  unto  the  world 2  because  of  offences.  It  needs  must  be 
that  the  offence  come,  because  all  the  world  lieth  in  wickedness 3. 
But  yet  woe  to  that  man  through  whom  the  offence  cometh.  It 


a  Account  of  the  true  friend.   Inde.  b  God  bestows.  °  If  your 

friend  intends  to  divert  you  from  the  right  way,  leave  him  if  you  do  not 
wish  the  grace  of  God  to  desert  you.  d  The  Chapter  of  the  prevaricator 
(evil-doer). 


Translation  uncertain.          2  See  Matt,  xviii.  6-9.         *  i  John  v.  19. 


202  THE  GOSPEL  OF  BAKNABAS 

saria  melgio  che  lo  homo  hauessi  al  chollo  una  pietra  da 
mollino  he  fusi  proffondafco  nel  proffondo  del  mare  che  scan- 
dalizare  il  prossimo  suo  .  se  lochio  tuo  ti  scandalizza  chauallo 
perche  elgie  melgio  che  tu  uadi  cho  uno  sollo  hochio  im 

92a  paradisso  che  con  tutti  dui  nello  inferno  .  se  |  la  mano  tua 
ouero  il  tuo  piedi  ti  scandalizza  fa  il  simille  .  perche  elgie 
melgio  che  tu  uadi  nel  regno  del  cielo  con  uno  piedi  he  con 
una  mano  che  con  dui  mani  he  dui  piedi  uadi  all  inferno  . 
Disse  simone  chiamato  pietro,  signore  chome  debo  fare  quessto 
certo  he  che  im  pocho  tepo  saro  smenbrato  .  Risspose  iessu 
ho  pietro  lieua  la  prudenza  charnalle  he  subito  trouerai  la 
uerita  .  imperoche  cholui  che  ti  ammaesstra  he  lo  hochio  tuo 
he  cholui  che  ti  agiuta  ha  opperare  he  il  tuo  piede  .  he  cholui 
che  ti  ministra  chosa  ueruna  he  la  tua  mano  .  pero  quanddo 
talj  ti  sono  chagione  di  pechato  lassali  imperoche  tie  melgio 
di  andare  im  paradisso  ignorante  chom  poche  hopere  he  pouero  . 
che  andare  nello  infferno  sauio  chon  grandi  hopere  he  richo  . 
ogni  chossa  che  te  impedisse  ha  seruire  DIG  scatiala  da  te 
chome  scazia  lo  homo  ogni  chossa  che  limpedisse  la  uisstaa, 
he  deto  questo  iessu  chiamo  pietro  hapresso  disse  he  disse- 

92b  li  |  se  in  te  pechera  il  tuo  fratello  ua  choregillo  .  se  lui  si 
emenda  allegrati  perche  tu  hai  guadagnato  il  tuo  fratello  . 
ma  se  lui  non  si  emendara  ua  chiama  di  nouo  dui  tesstimonij 
he  di  nouo  choregilo  he  se  lui  non  si  emendera  ua  he  dillo 
alia  chiessa  .  he  se  lui  non  si  hemendera  habilo  per  inffidele 
he  pero  non  habiterai  sotto  lo  isstesso  teto  che  elgi  habita  . 
non  mangerai  alia  isstessa  menssa  che  lui  siede  he  non  li 
parlerai  .  per  modo  che  se  tu  chonossci  doue  elgi  pone  il  piede 
chaminando  non  ui  ponere  tu  iuuj  il  piedi  . 


Ma  guarda  che  tu  non  ti  tengi  da  milgiore  ma  dirai  chossi  . 
pietro  pietro  se  DIG  c  non  ti  agiutassi  chon  la  gratia  sua  saressti 
pegiore  di  chostui  .  Risspose  pietro  chome  li  debo  fare  la 


tsJLu.fr  (^y)  AJJ  Ijl  L«  JJL.  s^Jl  ibLoJl  ^  eU.^*j  ^  Jv 


OF  PUTTING  AWAY  OFFENCES  203 

were  better  for  the  man  if  he  should  have  a  millstone  about  hig 
neck  and  should  be  sunk  in  the  depths  of  the  sea  than  that  he 
should  offend  his  neighbour.  If  thine  eye  be  an  offence  to  thee, 
pluck  it  out ;  for  it  is  better  that  thou  go  with  one  eye  only  into 
paradise  than  with  both  of  them  into  hell.  If  |  thy  hand  or  thy  92a 
foot  offend  thee,  do  likewise;  for  it  is  better  that  thou  go  into  the 
kingdom  of  heaven  with  one  foot  or  with  one  hand,  than  with  two 
hands  and  two  feet  go  into  hell.' 

Said  Simon,  called  Peter :  '  Lord,  how  must  I  do  this  ?  Certain 
it  is  that  in  a  short  time  I  shall  be  dismembered.' 

Jesus  answered:  '  O  Peter,  put  off  fleshly  prudence  and  stiaight- 
way  thou  shalt  find  the  truth.  For  he  that  teacheth  thee  is  thine 
eye,  and  he  that  helpeth  thee  to  work  is  thy  foot,  and  he  that 
ministereth  aught  unto  thee  is  thine  hand.  Wherefore  when  such 
are  to  thee  an  occasion  of  sin  leave  them  ;  for  it  is  better  for  thee  to 
go  into  paradise  ignorant,  with  few  works,  and  poor,  than  to  go  into 
hell  wise,  with  greaf  works,  and  rich.  Everything  that  may  hinder 
thee  from  serving  God,  cast  it  from  thee  as  a  man  casteth  away 
everything  that  hindereth  his  sight a.' 

And  having  said  this,  Jesus  called  Peter  close  to  him,  and  said 
unto  him  l :  \  '  If  thy  brother  shall  sin  against  thee,  go  and  correct  92'* 
him.  If  he  amend,  rejoice,  for  thou  hast  gained  thy  brother  ;  but 
if  he  shall  not  amend,  go  and  call  afresh  two  witnesses  and  correct 
him  afresh ;  and  if  he  shall  not  amend,  go  and  tell  it  to  the 
church;  and  if  he  shall  not  then  amend,  count  him  for  an 
unbeliever,  and  therefore  thou  shalt  not  dwell  under  the  same 
roof  whereunder  he  dwelleth,  thou  shalt  not  eat  at  the  same  table 
whereat  he  sitteth,  and  thou  shalt  not  speak  with  him ;  insomuch 
that  if  thou  know  where  he  setteth  his  foot  in  walking  thou  shalt 
not  set  thy  foot  there.' 

LXXXVIII  b. 

'  But  beware  that  thou  hold  not  thyself  for  better ;  rather  shalt 
thou  say  thus :  "  Peter,  Peter,  if  God c  helped  thee  not  with  his 
grace  thou  wouldst  be  worse  than  he." ' 

Peter  answered  :  '  How  must  I  correct  him  ? ' 


*•  Everything  that  hinders  you  from  serving  (God),  leave  it  as  you 
would  anything  that  hinders  your  vision  (lit.  '  falls  in  your  eye ').  Inde, 
b  The  Chapter  of  the  just.  °  God  helps. 


See  Matt,  xviii.  15-17. 


204  THE  GOSPEL  OF  BARNABAS 

choretione  .  Risspose  iessu  nel  modo  che  tu  uoi  esserre  choreto 
he  sichome  tu  uoi  essere  soportato  chossi  soporta  altri  . 
93a  chredimi  pietro  che  con  |  uerita  ti  dicho  che  ogni  uolta  che 
tu  choregerai  il  tuo  fratello  chon  misserichordia  .  riceuerai 
da  DIG  misserichordia  he  farano  qualche  fruto  le  tui  parole  . 
ma  se  tu  il  farai  chon  rigore  di  iusstitia  da  DIG  sarai  rigorossa- 
mente  punito  he  niuno  fruto  farai  .  Dimi  pietro  quelli  pignati 
di  terra  che  cuoceno  li  poueri  le  loro  uiuande  li  lauano  forsi 
com  pietre  he  martelli  di  fero  non  certo  .  ma  sibene  chon 
la  aqua  chalda  .  li  fasi  si  spezza  con  il  fero  .  li  legni  si 
brugiano  chon  il  fuocho  ma  lo  homo  si  emenda  con  misseri 
chordia  .  pero  quando  choregerai  il  tuo  fratello  dirai  fra  te 
stesso  .  se  DIG  non  mi  hagiutera  faro  pegio  dimani  di  quanto 
haffato  chostui  ogidi  .  Risspose  pietro  quante  uolte  debo 
perdonare  al  mio  fratello  ho  maesstro  .  Risspose  iessu  tante 
uolte  quanto  uoressti  che  elgi  ha  te  perdonasse  .  Disse  pietro 
sete  uolte  al  giorno  .  Risspose  iessu  non  sollo  sette  ma  setanta 
uolte  sette  li  perdonerai  ogni  giorno*  .  Perche  chi  perdona 
li  sera  perdonato  he  chi  |  condana  sara  condanato  .  disse  allora 
cholui  che  scriue  quessto  guai  alii  principi  perche  loro  anderano 
allo  infferno  .  il  ripresse  iessu  dicendo  sei  diuentato  stolto 
ho  barnaba  che  chossi  hai  parlato  .  io  ti  dicho  in  uerita  che 
non  e  tanto  neccessario  il  bagno  per  il  chorpo  .  il  freno  per 
il  chauallo  he  il  timone  per  la  naue  quanto  elgie  neccessario 
per  la  republicha  il  principe  .  he  per  che  chagione  DIG  b  dete 
mosse,  iossue,  samuel,  Dauit  he  sallamone  he  tanti  altri  che 
fecero  iuditio  .  alii  quali  DIG  ha  dato  la  spada  per  esstirpare 
le  inniquita  .  Allora  disse  cholui  che  scriue  hora  chome  si 
deue  iudichare  condanando  he  perdonando  .  Risspose  iessu 
ogniuno  non  he  iudice  perche  al  iudice  sollo  si  hapartiene 
il  chondanare  altri  ho  barnaba  .  he  il  iudice  deue  chondanare 
il  reo  chome  chomanda  il  padre  che  sia  talgiato  uno  menbro 
putrido  al  fiolo  .  azioche  non  si  putrefacia  tutto  il  chorpo  . 

J    J-J    ^5* 


411. 


OF  FORGIVENESS  205 

Jesus  answered :  '  In  the  way  that  thou  thyself  wouldst  fain  be 
corrected.  And  as  thou  wouldst  fain  be  borne  with,  so  bear  with 
others.  Believe  me,  Peter,  for  verily  |  I  say  unto  thee  that  every  93* 
time  thou  shalt  correct  thy  brother  with  mercy  thou  shalt  receive 
mercy  of  God,  and  thy  words  shall  bear  some  fruit ;  but  if  thou 
shalt  do  it  with  rigour,  thou  shalt  be  rigorously  punished  by 
the  justice  of  God,  and  shalt  bear  no  fruit.  Tell  me,  Peter : 
Those  earthen  pots  wherein  the  poor  cook  their  food — do  they 
wash  them,  perchance,  with  stones  and  iron  hammers  ?  Nay, 
assuredly;  but  rather  with  hot  water.  Vessels  are  broken  in  pieces 
with  iron,  things  of  wood  are  burned  with  fire ;  but  man  is 
amended  with  mercy.  Wherefore,  when  thou  shalt  correct  thy 
brother  thou  shalt  say  to  thyself:  "  If  God  help  me  not,  I  shall  do 
to-morrow  worse  than  all  that  he  hath  done  to-day." ' 

Peter  answered l :  '  How  many  times  must  I  forgive  my  brother, 
0  master  ? ' 

Jesus  answered  :  '  As  many  times  as  thou  wouldst  fain  be  for 
given  by  him.' 

Said  Peter :  '  Seven  times  a  day  1 ' 

Jesus  answered  :  '  Not  only  seven,  but  seventy  times  seven  thou 
shalt  forgive  him  every  day  a ;  for  he  that  forgiveth,  to  him  shall  it 
be  forgiven,  and  he  that  |  condemneth  shall  be  condemned.'  931* 

Then  said  he  who  writeth  this :  '  Woe  unto  princes  !  for  they 
shall  go  to  hell.' 

Jesus  reproved  him,  saying :  '  Thou  art  become  foolish,  O 
Barnabas,  in  that  thou  hast  spoken  thus.  Verily  I  say  unto  thee, 
that  the  bath  is  not  so  necessary  for  the  body,  the  bit  for  the 
horse,  and  the  tiller  for  the  ship,  as  the  prince  is  necessary  for  the 
state.  And  for  what  cause  did  God  b  give  Moses,  Joshua,  Samuel, 
David,  and  Solomon,  and  so  many  others  who  passed  judgement  ? 
To  such  hath  God  given  the  sword  for  the  extirpation  of  iniquity2.' 

Then  said  he  who  writeth  this  :  '  Now,  how  ought  judgement  to 
be  given,  condemning  and  pardoning  ? ' 

Jesus  answered:  'Not  every  one  is  a  judge  :  for  to  the  judge 
alone  it  appertaineth  to  condemn  others,  O  Barnabas.  And  the 
judge  ought  to  condemn  the  guilty,  even  as  the  father  commandeth 
a  putrified  member  to  be  cut  off  from  his  son,  in  order  that  the 
whole  body  may  not  become  putrified.' 

a  Pardon  thy  brother  every  day  seventy  times  seven  times  ;  if  thou 
forgive,  thou  shalt  be  forgiven.  Inde.  b  God  gives. 


1  See  Matt,  xviii.  21,  22.  *  Cp.  Horn.  xiii.  4. 


206  THE  GOSPEL  OF  BARNABAS 

84a  LXXXIX *. 

Disse  pietro  .  quanto  tempo  debo  asspetare  ha  pentirsi  il 
mio  fratello  .  Risspose  iessu  quanto  tn  uoressti  essere  asspe- 
tato  .  Risspose  pietro  ogniuno  no  intendera  quessto  pero 
parllaci  piu  chiaro  .  Risspose  iessu  asspeta  il  tuo  fratello 
insino  che  lo  asspeta  DIG  b  .  Mancho  intenderano  quessto  disse 
pietro  .  Risspose  iessu  asspetalo  insino  che  lui  ha  tempo 
da  pentirsi  .  allora  pietro  si  atrissto  chon  li  altri  perche  no 
intendeuano  il  senso  .  onde  risspose  iessu  se  uoi  hauesste  intel- 
leto  sano  he  chonosesste  uoi  essere  pechatori  nom  penssaresste 
giamai  .  di  serare  il  chore  uosstro  di  misserichordia  allo  pec- 
chatore  pero  chiaro  ui  dicho  che  .  si  deue  asspetare  il  pechatore 
ha  penitenzza  insino  che  elgia  la  anima  suli  denti  per  spirare  . 
perche  chossi  lo  asspeta  DIG  nosstro  potente  he  misserichor- 
diosso c  .  Non  disse  DIG  d  in  quella  hora  che  il  pechatore  de- 
giunera,  fara  ellemosine,  fara  oratione  he  andera  im  pere- 
94b  grinaggio  io  li  perdonero  .  perche  quessto  I  molti  hano  ho- 
perato  he  sono  danati  in  etterno  .  Ma  disse  in  quella  hora 
che  il  pechatore  si  dolera  di  suoi  pechati  per  me  io  non  mi 
harechordero  piu  le  sui  inniquita  .  intendete  uoi  disse  iessu  . 
Rissposero  li  dissepoli  parte  intendiamo  he  parte  no  .  Disse 
iessu  quale  he  la  parte  che  non  intendete  Rissposero  loro  . 
che  molti  li  quali  hano  fato  oratione  con  degiunij  sono  danati . 
allora  disse  iessu  io  ui  dicho  in  uerita  che  li  hipochriti  he 
li  gentilli  fano  piu  oratione  he  piu  ellemossine  he  piu  degiuni 
che  non  fano  li  hamici  di  DIG  .  ma  perche  non  hano  fede 
nom  possono  per  ammore  di  DIG  pentirsi  he  pero  sono  danatj  . 
allora  disse  ioane  amaestraci  per  ammore  di  dio  della  fede  . 
Risspose  iessu  elgie  hora  che  noi  faciamo  la  horatione  della 
aurona  .  onde  si  leuorno  he  lauatosi  fecero  horatione  ha  DIG® 
nosstro  il  quale  he  beneddeto  in  etterno  . 


f.    il. 

il. 


OF  PATIENCE  WITH  OFFENDERS  207 

LXXXIX*.  84 

Said  Peter  :   '  How  long  must  I  wait  for  my  brother  to  repent  ? ' 
Jesus  answered  :   '  So  long  as  thou  wouldst  be  waited  for.' 
Peter  answered  :  '  Not  every  one  *  will  understand  this ;  where 
fore  speak  to  us  more  plainly.' 

Jesus  answered  :  '  Wait  for  thy  brother  as  long  as  God  waiteth 
for  him  V 

'  Neither  will  they  understand  this,'  said  Peter. 
Jesus  answered :    '  Wait  for  him  so  long  as  he  hath  time  to 
repent.' 

Then  was  Peter  sad,  and  the  others  also,  because  they  under 
stood  not  the  meaning.  Whereupon  Jesus  answered  :  '  If  ye  had 
sound  understanding,  and  knew  that  ye  yourselves  were  sinners, 
ye  would  not  think  ever  to  cut  off  your  heart  from  mercy  to  the 
sinner.  And  so  I  tell  you  plainly,  that  the  sinner  ought  to  be 
waited  for  that  he  may  repent,  so  long  as  he  hath  a  soul  beneath  his 
teeth  to  breathe.  For  so  doth  our  God' wait  for  him,  the  mighty 
and  merciful  c.  Godd  said  not  :  "  In  that  hour  that  the  sinner  shall 
fast,  do  alms,  make  prayerr  and  go  on  pilgrimage,  I  will  forgive 
him."  Wherefore  this  |  have  many  accomplished,  and  are  damned 
eternally.  But  he  said 2 :  "In  that  hour  that  the  sinner  shall 
bewail  his  sins,  I  for  my  part  will  not  remember  any  more  his 
iniquities."  Do  ye  understand  1 '  said  Jesus. 

The  disciples  answered :  '  Part  we  understand,  and  part  not.' 
Said  Jesus :   '  Which  is  the  part  that  ye  understand  not  ? ' 
They   answered :     '  That    many   who    have    made   prayer   with 
fastings  are  damned.' 

Then  said  Jesus  :  '  Verily  I  say  unto  you,  that  the  hypocrites 
and  the  Gentiles  make  more  prayers,  more  alms,  and  more  fasts 
than  do  the  friends  of  God.     But   because  they   have  not  faith, 
they  are  not  able   to  repent   "for  Ibve~of  God;  "and- so  they  are T 
damned.' 
*^  Then  said  John  :  '  Teach  us,  for  love  of  God,  of  the  faith.' 

Jesus  answered:  '  It  is  time  that  we  say  the  prayer  of  the  dawn3.' 
Whereupon  they  arose,  and  having  washed  themselves  made 
prayer  to  our  God®,  who  is  blessed  for  evermore. 

»  The  Chapter  of  the  gracious  (one).  b  God  is  patient  (long- 

suffering).  c  God  is  patient  and  powerful  and  the  compassionate. 

d  God  pardons.  e  God  the  compassionate. 

1  Or  'No  one.'        '  ?  Cp.  Ezek.  xviii.  37.          3  Cp.  87*  (p.  193,  note  4). 


208  THE  GOSPEL  OF  BAENABAS 

XO. 

95a  Fata  la  oratione  di  nouo  si  apressorno  ha  iessu  li  j  suoi  disse- 
poli  et  elgi  aperto  la  bocha  sua  disse  .  apresati  ioane  perche 
hogidi  ti  parllero  di  quanto  dimandassti  .  la  fede  he  uno 
sigillo  con  il  qualle  DIG  sigilla  li  suoi  elleti  .  il  qualle  sigilo 
dono  allo  nontio  suo  dalle  chui  mani  ogni  elleto  ha  riceuto 
la  fede  .  imperoche  sichome  DIG  he  unob  chosi  la  fede  he 
una  c  onde  hauendo  chreato  DIG  auanti  di  ogni  chossa  il  nontio 
suo  d  .  ha  lui  hauanti  di  ogni  altro  dono  la  fede  la  quale  he 
chome  uno  ritrato  di  DIG  he  di  quanto  DIG  affato  he  deto  . 
pero  il  fidelle  per  fede  uede  il  tutto  melgio  che  non  si  fa 
chon  li  hochij  imperoche  li  hochij  possono  herrare  anziche 
quasi  sempre  herrano  .  Ma  la  fede  non  herra  giamai  perche 
ha  per  fondamento  DIG  he  la  sua  parolla  .  chredetimi  che  per 
fede  sono  saluati  tutti  li  elleti  di  DIG  .  he  certo  he  che  senzza 
fede  elgie  impossibile  di  piacere  ha  DIG  ueruno  .  onde  satana 
non  cercha  di  scancellare  digiuni  he  oratione  ;  ellemosine  con 

95b  preregrijnagij  anziche  incitta  li  inffideli  ha  quessto  perche  . 
elgi  prende  piazere  di  uedere  lo  homo  hoperare  sanzza  riceuere 
mercede  .  Ma  prende  chon  ogni  dilligenzza  faticha  di  scacellare 
la  fede  onde  deue  essere  somamente  chusstodita  con  dilli 
genzza  .  he  la  maggiore  fortezza  sera  habandonare  il  perche 
essendo  che  il  perche  scazio  lo  homo  del  paradisso  .  he  chon- 
uerti  satana  di  bellissimo  angelo  in  horido  diauollo  .  Allora 
disse  ioane  hora  chome  habandonaremo  il  perche  essendo  che 
elgie  la  porta  della  scienzza  .  Risspose  iessu  anziche  il  perche 
he  porta  dello  infferno  .  onde  se  amuti  ioane  quado  iessu 
sogionse  quando  tu  sai  che  DIG  ha.  deto  una  chossa  chi  sei 
tu  ho  homo  che  pero  dici  .  perche  ha  deto  chosi  ho  DIG  perche 
hai  fato  chossi  .  dira  f  orsi  il  vasso  di  terra  al  suo  fatore  perche 
mi  facesti  da  tenire  aqua  he  non  da  seruare  balssamo  .  lo 
ui  dicho  in  uerita  che  bissogna  chontra  di  ogni  tentatione 


uLo]  ul!fi 
4)1  Jj-^  4il  jjli.  U  Jjl 


OF  FAITH  209 

XCa. 

When  the  prayer  was  done,  his  disciples  again  drew  |  near  to  95» 
Jesus,  and  he  opened  his  mouth  and  said :  '  Draw  near,  John,  for 
to-day  will  I  speak  unto  thee  of  all  that  thou  hast  asked.     Faith  J 

jiereby  God  sealeth  his  electj  which  seal  he  gave'toTm"" 
messenger,  atwEos^-liaiidir^very  one  that  is  elect  hath  received 
the  faith.  For  even  as  God  is  one  b,  so  is  the  faith  one  c.  Wherefore 
God,  having  created  before  all  things  his  messenger  d,  gave  to  him 
before  aught  else  the  faith  which  is  as  it  were  a  likeness  of  God 
and  of  all  that  God  hath  done  and  said.  And  so  the  faithful  by 
faith  seeth  all  things,  better  than  one  seeth  with  his  eyes ;  because 
the  eyes  .can  err,  nay  they  do  almost  always  err ;  but  faith  erreth 
never,  for  it  hath  for  foundation  God  and  his  word.  Believe  me 
that  by  faith  are  saved  all  the  elect  of  God.  Anjj4_js_certain 
tjbat  withoujL_(aith  itjs  imj3gjsrbje_for__any  one  to  plea.se  God  \ 
Wherefore  Satan  seeketh  not  to  bring  to  naught  fastings  and 
prayer,  alms  and  pilgrimages,  |  nay  rather  he  inciteth  unbelievers  95'' 
thereto,  for  he  taketh  pleasure  in  seeing  man  work  without 
receiving  pay.  But  he  taketh  pains  with  all  diligence  to  bring 
faith  to  nought,  wherefore  faith  ought  especially  to  be  guarded 
with  diligence,  and  the  safest  course  will  be  to  abandon  the' 
"Wherefore,"  seeing  that  the  "Wherefore"  drove  men  out  of 
Paradise  and  changed  Satan  from  a  most  beautiful  angel  into 
a  horrible  devilj 

~Thensaid  John:  'Now,  how  shall  we  abandon  the  "Wherefore3," 
seeing  that  it  is  the  gate  of  knowledge  ? ' 

Jesus  answered  :  '  Nay,  rather  the  "  Wherefore  "  is  the  gate  of 
hell.' 

Thereupon  John  kept  silence,  when  Jesus  added  :  '  When  thou 
kuowest  that  God  hath  said  a  thing,  who  art  thou,  0  man,  that 
thou  shouldst  say,  forsooth,  "  Wherefore  hast  thou  so  said,  O  God  : 
wherefore  hast  thou  so  done?"  Shall  the  earthen  vessel,  per 
chance,  say  to  its  maker :  "  Wherefore  hast  thou  made  me  to  hold 
water  and  not  to  contain  balsam  1"  Verily  I  say  unto  you,  it  is 
necessary  against  every  temptation  to  strengthen  yourself  with 

'  The  Chapter  of  surrendering  oneself  (Islam)  to  God.  b  God  is  one. 
c  Account  of  the  religion  of  Islam.  Inde.  d  God's  first  creation  was 

the  prophet  of  God. 


1  Or,  The  faith.  3  Heb.  xi.  6. 

KAGO  P 


210  THE  GOSPEL  OF  BARNABAS 

96a  stabillirsi  con  quessta  parolla  |  dicendo  DIG  ha  chossi  deto  . 
DIG  chossi  haffato  .  DIG  chossi  uolle  che  chosi  fazendo  uiuerai 
sicuro  . 

XCI>. 

In  quessto  tempo  grande  solleuamento  hera  per  iudea  per 
ammore  di  iessu  .  imperoche  la  millitia  romana  per  hopera- 
tione  di  satana  sollicitaua  li  hebrei  chon  dire  che  iessu  hera 
DIG  uenuto  ha  uissitarli  .  onde  seditione  tale  suscito  che  l 
apresso  alia  quadragessima  tutta  la  iudea  hera  in  arme  tal- 
mente  che  .  si  trouaua  il  fiolo  chotra  il  padre  he  il  fratelo 
chontra  il  fratello  imperoche  .  alchuni  diceuano  iessu  essere 
DIG  uenuto  al  mondo  .  altri  diceuano  no  ma  elgie  fiollo  di 
DIG  he  altri  diceuano  no  perche  DIG  non  ha  ueruna  similli- 
tudine  humana  .  he  pero  non  genera  fioli  ma  iessu  nazareno 
he  proffeta  di  DIG  b  .  he  quessto  naque  per  li  grandi  miracho- 
li  che  fece  iessu  .  onde  per  quietare  il  populo  fu  neccessario 
chalualchare  il  pontifice  uesstito  pontifichalmente  chon  il  santo 
861"  nome  di  DIG  tetajgramaton  °  in  f ronte  .  he  similmente  cha- 
ualcho  il  preside  pillato  he  herode  .  onde  in  misfa  si  chon- 
gregorno  tre  exerciti  ogniuno  di  dugento  millia  homeni  da 
portare  spada  .  alii  quali  parllo  herode  ma  non  si  haquietorno 
dapoi  parllo  il  preside  he  il  pontifice  dicenddo  .  f  ratelli  quessta 
guera  he  suscitata  per  opera  di  sata  imperoche  iessu  he  uiuo 
al  quale  dobiamo  richorere  .  he  dimandarli  che  dia  tesstimonio 
disse  onde  chrediamo  in  lui  sechondo  la  sua  parola  .  pero  si 
aquietorno  ha  quessto  ogniuno  he  depossto  le  armi  si  ab- 
brazorno  ogniuno  dicendo  luno  allo  altro  perdonami  fratello  . 
quel  giorno  adonque  ogniuno  si  pose  nel  chore  suo  quessto 
di  chredere  ha  iessu  sechondo  che  elgi  dira  .  pero  dal  presside- 
he  dal  pontiffice  fu  promesso  grandi  doni  ha  cholui  che  uenisse 
ha  dinontiare  doue  iessu  si  trouaua  . 


o  -.vail 


^LJ 


1  MS.  che  che  (bis). 


JESUS  HAILED  AS  GOD 

this  word,  |  saying  "God  hath  so  said";  "So  hath  God  done 
"  God  so  willeth  "  ;  for  so  doing  thou  shalt  live  safely.' 


XCK 

At  this  time  there  was  a  great  disturbance  throughout  Judea  for 
the  sake  of  Jesus  :K  forthat  the  Roman  soldiery,  through_lha 
operation  of  Satan^stirred  upTthe  Hebrews,  saying  that"jesus  was 
God  c^meJojisitThenT1".  Whereupon~"scTgreat  sedition  arose,  that 
""nTgTTupon  the  Forty  days 2  all  Judea  was  in  arms,  insomuch  that  the 
rson  was  found  against  the  father,  and  the  brother  againsTTfte" 
brother,  for  that  some  said  thatJesus  was  God  come  to  the  world ; 
others  said  :  '  Nay/but  he  is  a  son  of  God7;  and  otEers  saijjjjlay, 
for_God  hath  no  human  similitude,  and  therefore  begetteth  not 
sons  ;  but  Jesus  of  Nazareth  is  a  propEet  of  God"*? 

^And  this  arose  by  reason  of  the  great  miracles  which 
Jesus  did.  ~~ — 

Thereupon,  to  quiet  the  people,  it  was  necessary  that  the  high- 
priest  should  ride  in  procession,  clothed  in  his  priestly  robes,  with 
the  holy  name  of  God,  the  teta\gramaton  3c  (sic),  on  his  forehead.  96l) 
And  in  like  manner  rode  the  governor  Pilate,  and  Herod. 

Whereupon,  in  Mizpeh  assembled  three  armies,  each  one  of 
two Jiujiired  thousand  men  that  bare  sword.  Herod  spake  to 
inem,  but  they  were  not"  quieted.  Then  spake  the  governor  and 
the  high-priest,  saying:  'Brethren,  this  war  is  aroused  by  the 
work  of  Satan,  for  Jesus  is  alive,  and  to  him  ought  we  to  resort, 
and  ask  him  that  he  give  testimony  of  himself,  and  then  believe 
in  him,  according  to  his  word.'  ""  ' 

So  atTnTsthey  were  quieted,  every  one  ;  and  having  laid  down 
their  arms  they  all  embraced  one  another,  saying  one  to  the  other : 
'  Forgive  me,  brother  ! ' 

On_that  day,  accordingly,  every  one  laid  this  in  his  heart^to^ 
^believe^Jesus^^ccording  as  he  shall  sayT~And  by  the  governor 
and  thehigh-priesTwere  offered  greaTrewards  to  him  who  should, 
come  to  announce  where  Jesus  was  to  be  found. 


*  The  Chapter  of  the  greatest  tumult.  b  God  to  whom  be  praise. 

c  A  great  name  in  Israel,  (in)  the  Amran  tongue  Tetagramat.   Inde. 

1  Cp.  50"  and  note  on  49b.  2  i.  e.  Lent,  not  Ramadan,  which  does 

not  extend  to  forty  days,  see  Introduction.  3  TO  Tcrpaypafinarov  = 

the  Name  of  four  letters  mrr  (Philo,  Clem.  Alex.,  &c.). 


P  2 


212  THE  GOSPEL  OF  BARNABAS 


97a  In  quessto  tempo  noi  chon  iessu  per  parolla  del  |  angelo 
santo  andassimo  al  monte  sinai  .  he  iuui  fece  iessu  chon  li 
suoi  dissepoli  la  quadragessima  la  quale  passata  si  apresso 
iessu  al  fiume  giordano  per  andare  in  ierussaleme  .  il  quale 
fu  ueduto  da  uno  di  cholloro  che  chredeuano  iessu  essere  DIG  . 
onde  chon  soma  allegrezza  chorse  sempre  chridando  DIG 
nosstro  uiene  he  gionto  nella  citta  chomosse  tutta  la  citta 
dicendo  .  DIG  nosstro  uiene  ho  ierusalem  preparati  ha  riceuerlo 
he  testo  di  hauere  ueduto  iessu  apresso  il  giordano  .  Vsscite 
della  citta  ogniuno  dal  pichollo  al  grande  per  uedere  iessu 
talmente  che  la  citta  rimasse  uuota  .  perche  le  done  portorno 
li  loro  fanciuli  nelle  bracie  he  talmente  che  si  smentichorno 
di  portare  cibo  da  manggiare  .  sentito  quessto  chaualcho  il 
presside  he  il  pontifice  he  mandorno  uno  nontio  ha  herode 
il  quale  similmente  chaualcho  per  trouare  iessu  .  azioehe  se 

97baquietasi  la  seditione  del  popu|lo  onde  per  dui  giorni  il 
cerchorno  nel  disserto  apresso  il  giordano  he  il  terzo  giorno 
il  trouorno  .  apresso  la  hora  di  mezzogiorno  che  elgi  chon 
li  suoi  dissepoli  si  purifichaua  per  fare  la  oratione  sechondo 
il  libro  di  moisse  .  si  marauilgio  forte  iessu  uedendo  la  molti- 
tudine  che  chopriuano  la  terra  di  populo  he  disse  alii  suoi 
dissepoli  .  forsi  satana  ha  messo  seditione  in  iudea  piazia  ha 
DIG  di  leuare  lo  imperio  ha  satana  che  elgia  sopra  pechatori  . 
he  deto  quessto  se  auicino  la  turba  la  quale  quando  il  chonobbe 
inchominciorno  chridare  sia  bene  trouato  te  DIG  nosstro  .  he 
chome  ha  DIG  inchominciorno  affarli  riuerenzza  onde  iessu 
dete  uno  grande  gemito  he  disse  .  leuateui  dauanti  ha  me  ho 
pazzi  perche  ho  paura  che  si  apra  la  terra  he  diuori  me  chon 
uoi  per  le  abbomineuoli  parole  uosstre  .  onde  si  riempirno  di 
terrore  il  popullo  he  inchominciorno  ha  piangere  . 

98«  XCIIIb. 

Quando  iessu  leuato  la  mano  in  segno  di  silentio  disse  . 
Veramente  auete  fato  pechato  grademente  ho  issdraeliti  chia- 


JESUS  HAILED  AS  GOD  213 

XCII a. 

At  this  time  we  with  Jesus,  by  the  word  of  the  |  holy  angel,  97ri 
were  gone  to  Mount  Sinai.  And  there  Jesus  with  his  disciples 
kept  the  Forty  days  *.  When  this  was  past,  Jesus  drew  nigh  to  the 
river  Jordan,  to  go  to  Jerusalem.  And  he  was  seen  by  one_of 
them  who  believed  Jesug^to^be  Go3! W hefeTlpuu'pvvith  greatest 
gladness  ci'ylDg  evyfrOur  God  cometH ! '  having  reached  the  city 
he  moved  the  whole  city  saying :  '  Our  God  cometh,  0  Jerusalem  ; 
prepare  thee  to  receive  him  ! '  And  he  testified  that  he  had  seen 
Jesus  near  to  Jordan.  » 

~Then  went  out  from  the  city  every  one,  small  and  great,  to  see 
Jesus,  insomuch  that  the  city  was  left  empty,  for  the  women  bare 
their  children  in  their  arms,  and  insomuch  that  they  forgat  to 
take  food  to  eat. 

When  they  perceived  this,  the  governor  and  the  high-priest  rode 
forth  and  sent  a  messenger  to  Herod,  who  in  like  manner  rode 
forth  to  find  Jesus,  in  order  that  the  sedition  of  the  people  might 
be  quieted,  j  Whereupon  for  two  days  they  sought  him  in  the  971' 
wilderness  near  to  Jordan,  and  the  third  day  they  found  him, 
near  the  hour  of  midday,  when  he  with  his  disciples  was  purifying 
himself  for  prayer,  according  to  the  book  of  Moses. 

Jesus  marvelled  greatly,  seeing  the  multitude  which  covered  the 
ground  with  people,  and  said  to  his  disciples  :  '  Perchance  Satan 
hath  raised  sedition  in  Judaea.  May  it  please  God  to  take  away 
from  Satan  the  dominion  which  he  hath  over  sinners.' 

And  when  he  had  said  this,  the  crowd  drew  nigh,  and  when  they 
knew  him  they  began  to  cry  out :  '  Welcome  to  thee,  O  our  God  ! ' 
and  they  began  to  do  him  reverence,  as  unto  God.  Whereupon 
Jesus  gave  a  great  groan  and  said :  '  Get  ye  from  before  me, 
O  madmen,  for  I  fear  lest  the  earth  should  open  and  devour  me 
with  you  for  your  abominable  words  ! '  Whereupon  the  ^people 

were  filled  with  terror  and  began  to  weep. 

•t^ 

XCIIIb.  98" 

Then  Jesus,  having  lifted  his  hand  in  token  of  silence,  said : 
'  Verily  ye  have  erred  greatly,  O  Israelites,  in  calling  me,  a 


*  The  Chapter  of  the  Christians.  b  The  Chapter  of  confession. 


1  See  on  96*  (p.  in,  note  2). 


214  THE  GOSPEL  OF  BAENABAS 

mandome  homo  uosstro  DIG  he  temo  che  DIG  ne  dia  per  quessto 
graue  flagello  sopra  la  citta  santa  .  tradendolla  in  seruitu 
alliena  ho  inille  uolte  malladeto  satana  che  ha  quessto  ui 
chomosse  .  he  deto  questo  iessu  si  perchose  la  fazia  chon 
ambe  le  mani  onde  si  leuo  uno  strepito  de  pianto  che  niuno 
poteua  intendere  quello  che  iessu  diceua  .  onde  di  nouo  leuo 
la  mano  in  segno  di  silentio  he  aquietato  il  populo  dal  pianto 
di  nouo  disse  .  io  chonffeso  auanti  il  cielo  he  chiamo  in  tessti- 
monio  ogni  chossa  che  habita  sopra  della  terra  che  io  son 
allieno  da  quanto  hauete  deto  essendo  che  .  io  son  homo  . 
nato  di  dona  .  mortalle  .  sottopossto  al  iuditio  di  DIG  a  .  che 

98l)  patisse  le  misserie  del  manggiare  he  dormire  .  de  |  il  fredo 
he  chaldo  chome  li  altri  homeni  .  onde  b  quando  uenira  DIG  c 
ha  iudichare  le  mie  parole  chome  spada  perchotera  ogniuno 
che  chrederano  me  essere  piu  di  homo  .  he  deto  quessto  iessu 
uisste  una  grande  moltitudine  di  chauallaria  onde  intexe  che 
il  ueniua  il  preside  1  chon  herode  he  il  pontiffice  massimo  . 
Disse  allora  iessu  forsi  che  chosstoro  anchora  sono  diuentati 
pazzi  .  hariuato  hiuui  il  presside  chon  herode  he  il  pontifice 
scaualcho  ogniuno  he  fecero  cerchio  ha  iessu  dintorno  .  per 
modo  che  la  millitia  nom  poteua  fare  stare  ha  dietro  il  populo 
che  dessideraua  sentire  parllare  iessu  con  il  pontifice  .  Apressosi 
cho  riuerenzza  iessu  al  pontifice  il  qualle  uolleua  inchinarsi 
he  addorare  iessu  quando  iessu  chrido  .  guarda  quello  che 
tu  fai  ho  sacerdote  di  DIG  uiuo  d  nom  pechare  chontra  di  DIG 
nostro  .  Risspose  il  pontifice  hora  he  tanto  chomossa  la  iudea 
sopra  li  segni  he  dotrina  tua  che  loro  chridano  te  essere  DIG  . 

99a  onde  chonsstreto  |  dalla  plebe  son  uenuto  qui  chon  il  presside 
romano  he  il  Re  herode  .  pero  ti  pregiamo  di  chore  che  tu  sii 
chontento  di  leuare  la  seditione  che  per  te  si  troua  .  perche 
parte  dichono  te  essere  DIG  parte  dichono  te  essere  fiolo  di 


UU  ^nJ!  ..^j  •»!)!  **  li!  ^^s.  J15 
-9  LJ! 
411. 
MS.  presise. 


CONFESSION  OF  JESUS  215 

man,  your  God.     And  I  fear  that  God  may  for  this  give  heavy 
plague    upon    the   holy    city,   handing    it    over  in    servitude    to  ._ 
strangers.     0  a  thousand  times  accursed  Satan,  that  bath  moved 
you  to  this  ! ' 

And  having  said  this,  Jesus  smote  his  face  with  both  his  hands, 
whereupon  arose  such  a  noise  of  weeping  that  none  could  hear 
what  Jesus  was  saying.  "Whereupon  once  more  he  lifted  up  his 
hand  in  token  of  silence,  and  the  people  heing  quieted  from  their 
weeping,  he  spake  once  more  :  '  I  confess  before  heaven,  and  I  call 
to  witness  everything  1  that  dwelleth  upon  the  earth,  that  I  am 
a  stranger  to  all  that  ye  have  said ;  seeing  that  I  am  man,  born 
of  mortal  woman 2,  subject  to  the  judgement  of  God  a,  suffering  the 
miseries  of  eating__and  sleeping,  of  |  cold  and  heat,  like  other  men.  98b 
Wherefore  b  when  Godc  shall  come  to  judge,  my  words  like  a  sword 
shall  pierce  each  one  [of  them]  that  believe  me  to  be  more  than 
man.' 

And  having  said  this,  Jesus  saw  a  great  multitude  of  horsemen, 
whereby  he  perceived  that  there  were  coming  the  governor  with 
Herod  and  the  high-priest. 

Then  said  Jesus  :  ' JPerchance^  they  also  are  become  mad.! 

When  the  governor  arrived  there,  with  Herod  and  the  priest, 
every  one  dismounted,  and  they  made  a  circle  round  about  Jesus, 
insomuch  that  the  soldiery  could  not  keep  back  the  people  that 
were  desirous  to  hear  Jesus  speaking  with  the  priest. 

Jesus  drew  near  to  the  priest)?, with  reverence,  but  he  was  wishful 
to  bow  himself  down  and  worship  Jesus,  when  Jesus  cried  out : 
'  Beware  of  that  which  thou  doest,  priest  of  the  living  God  d  !  (Sinfc 
not  against  our  God  ! ' 

The  priest  answered :  '  Now  is  Judaea  so  greatly  moved  over 
thy  signs  and  thy  teaching  that  they  cry  out  that  thou  art  God ; 
wherefore,  constrained  |  by  the  people,  I  am  come  hither  with  the  99* 
Roman  governor  and  king  Herod.  We  pray  thee  therefore  from 
our  heart,  that  thou  wilt  be  content  to  remove  the  sedition  which 
is  arisen  on  thy  account.  For  some  say  thou  art  God,  some  say 
thou  art  son  of  God,  and  some  say  thou  art  a  prophet.' 


a  God's  judgement.  b  Said  Jesus:  '  When  God  shall  judge  on  the 

Day  of  Judgement  then  our  words  shall  cut  like  a  sword  him  that  believeth 
that  I  am  more  than  man.'  c  God  the  judge.  d  God  is  living. 


1  See  p.  99*  and  notes  on  ioa,  50*.  2  Or  of  woman,  mortal,  &c. 

<tu 


216  THE  GOSPEL  OF  BARNABAS 

DIG  he  parte  dichono  te  essere  proffeta  .  Risspose  iessu  he  tu 
sacerdote  grande  de  DIG  perche  non  quietassti  quessta  seditione 
sei  forsi  hanchora  tu  usscito  delo  intelleto  .  adonque  le  prof- 
fetie  con  la  leggie  di  DIG  nosstro  he  andata  in  obliuione  ho 
missera  iudea  da  satana  inganata  . 


E  deto  quessto  iessu  di  nouo  disse  .  io  chonffesso  hauanti 
il  cielo  he  chiamo  in  tesstimonio  ogni  chossa  che  habita  sopra 
la  terra  che  io  son  allieno  da  quanto  ha  deto  l  li  homeni  di 
me  essere  piu  di  homo  .  perche  io  son  homo  .  nato  di  dona  . 
sottopossto  al  iuditio  di  Diob  .  che  uiue  qui  chome  li  altri 
homeni  sotopossto  alle  chomune  misserie  .  Viue  DIO°  alia 
chui  pressenza  sta  la  anima  |  mia  che  tu  hai  fato  uno  grande 
pechato  ho  pontifice  ha  dire  quello  che  deto  hai  .  piazia  ha 
DIG  che  non  uenga  sopra  la  citta  santa  grande  uendeta  per 
quessto  pechato  .  Allora  disse  il  pontifice  perdonici  Diod  he 
tu  pregga  per  noi  .  allora  disse  il  presside  he  herode  elglie 
impossibile  che  Io  homo  fazia  quello  che  tu  fai  signore  pero2 
non  intendiamo  quello  che  tu  dici  .  Risspose  iessu  elgie  uero 
quello  che  uoi  dite  imperoche  DIG  hopera  il  bene  in  Io  homo 
sichome  satana  ui  oppera  il  malle  .  perche  Io  homo  he  chome 
una  botegga  doue  cholui  che  ui  hentra  chon  la  uollonta  sua 
hiui  hopera  he  uende  .  Ma  dimi  ho  preside  he  tu  Re  uoi  dite 
quessto  perche  sette  alieni  dalla  nosstra  leggie  .  che  se  uoi 
legesste  il  tesstamento  he  pato  di  DIG  nosstro6  uoi  uederesste 
che  .  mose  fece  chon  una  bacheta  conuertire  la  haqua  in 
sangue  .  la  poluere  im  pullici  .  la  rugiada  in  tempessta  he 
la  luce  in  tenebre  .  Fece  uenire  le  rane  he  sorzi  in  eggito  che 
100*  chopriuano  la  |  terra  .  ammazo  li  primogeniti  he  apersse  il 
mare  doue  somerse  faraone  delle  qualli  chosse  niuna  ho  fato  . 
he  pure  moisse  ogniuno  conffessa  che  elglie  homo  morto 
al  pressente  .  iosue  fece  fermare  il  solle  he  aprite  il  giordano 

41)1.  c         *    41)1. 


MS.  deto  to.  '  MS.  peno. 


CONFESSION  OF  JESUS  217 

Jesus  answered  :  '  And  thou,  0  high-priest  of  God,  wherefore 
hast  thou  not  quieted  this  sedition  ?  Art  thou  also,  perchance, 
gone  out  of  thy  mind  1  Have  the  prophecies,  with  the  law  of 
so  passed  into  oblivion,  (Twretched  Judaea,  deceived  of  Satan  ! 


And  having  said  this,  Jesus  said  again 1 :  'I  confess  before 
heaven,  and  call  to  witness  everything  that  dwelleth  upon  the 
earth,  that  I  am  a  stranger  to  all  that  men  have  said  of  me,  to 
wit,  that  I  am  more  than  man.  For  I  am  a  man,  born  of  a  woman, 
subjegtjto  the  judgejnent-Qf^God^ ;  that  live  here  like  as  other  men, 
subject  to  the  commonjniserjea.  As  God  liveth  c,  in  whose  presence 
my  soul  standeth,  |  thou  hast  greatly  sinned,  O  priest,  in  saying  99>> 
that  thou  hast  said.  May  it  please  God  that  there  come  not  upon 
the  holy  city  great^yjejageaocj  for  this  sin/. 

Then  said  the  priest :  '  May  God  pardon  us  d,  and  do  thou  pray 
for  us.' 

Then  said  the  governor  and  Herod:  '  Sir2,  it  is  impossible  that 
man  should  do  that  which  thou  doest ;  wherefore  we  understand 
not  that  which  thou  sayest.' 

Jesus  answered :  '  That  which  ye  say  is  true,  for  God  worketh 
good  in  man,  even  asl^atan  worketh  evil For  man  is  like  a  shop, 
wherein  whoso  entereth  with  his  consent  worketh  and  selleth 
therein.  But  tell  me,  O  governor,  and  thou  O  king,  ye  say  this 
becausejre  are_jtraagers  to  our  law  :  for  if  ye  read  tEe1  testament 
mid'CTwonant  of  our  God  e 3  ye  would  see  that  Moses  with  a  rod 
made  the  water  turn  into  blood,  the  dust  into  fleas,  the  dew  into 
tempest,  and  the  light  into  darkness.  He  made  the  frogs  and  mice 
to  come  into  Egypt,  which  covered  the  |  ground,  he  slew  the  first-  100:l 
born,  and  opened  the  sea,  wherein  he  drowned  Pharaoh.  Of  these 
things  I  have  wrought  none.  And  of  Moses,  every  one  confesseth 
that  he  is  a  dead  man  at  this  present.  Joshua  made  the  sun  to 

a  The  Chapter  of  the  faithful.  b  God  is  wise.  °  God  is  living. 

d  I  ask  God's  pardon.          e  Account  of  the  plague  upon  Pharaoh  and  his 
drowning.    Inde. 


1  Cp.  98*  ;  see  notes  on  ioa  49b.  2  Or  '  Lord.'  3  See 

Exod.  vii.  et  sqq. 


218  THE  GOSPEL  OF  BARNABAS 

il  che  non  le  o  fato  hanchora  io  .  he  pure  iosue  ogniuno 
conffessa  che  elgie  homo  morto  al  presente  .  helia  fece  uenire 
uissibilmente  fuocho  dal  cielo  he  piogia  il  che  non  lo  ho  fato 
io  he  pure  ogniuno  chonfessa  helia  essere  homo  .  he  tanti 
altri  proffeti  santi  ammici  di  DIG  che  in  uirtu  di  DIG  hano 
fato  chosse  le  qualli  nom  polle  chapire  lo  intelleto  .  di  cholui 
che  non  chonosse  il  nosstro  DIG  a  omnipotente  he  misserichor- 
diosso  il  qualle  he  beneddeto  in  etterno  . 

XCVb. 

Pregorno  adonque  iessu  il  preside  chon  il  pontifice  he  il 
Re  .  che  per  quietare  la  plebbe  elgi  sallisse  in  locho  heminente 

100b  he  parllasi  al  populo  .  |  allora  asscexe  iessu  sopra  uno  delli 
duodeci  sasi  che  fece  chauare  iossue  alle  duodeci  tribu  del 
mezzo  del  giordano  .  quando  passo  hiui  ha  piedi  sutti  issdraele 
he  disse  ad  alta  uoce  .  asscenda  in  locho  alto  il  pontifice  nosstro 
al  quale  chonfermi  le  mie  parolle  .  Ascexe  adonque  hiui  il 
pontifice  al  quale  disse  iessu  dichiaratamete  che  ogniuno 
intenda  .  Elgi  scrito  nel  tesstamento  he  pato  di  DIG  uiuoc 
che  DIG  nosstro  non  ha  hauto  principiod  ne  fine  hauera  giamai e  . 
Risspose  il  pontiffice  chosi  uie  scrito  .  Disse  iessu  heui  scrito 
che  DIG  f  nosstro  chon  la  solla  parolla  ha  chreato  ogni  chossa  s  . 
chosi  e  disse  il  pontifice  .  Disse  iessu  heui  scrito  che  DIG  he 
inuissibille  h  he  asscoxo  i  alia  inteligenza  humana  .  per  essere 
imchorporeo  k  he  inchompossto  senza  mutatione 1  .  chosi  elgie 
uero  disse  il  pontifice  .  Disse  iessu  heui  scrito  chome  il  cielo 
di  cieli  non  il  polle  chapire  per  essere  DIG  nosstro  inmenso  m .  | 

101a  chosi  disse  sallamone  proffeta  disse  il  pontifice  ho  iessu  .  Disse 


1j>  4)1.  d  (»j.x3  -Jill. 

,jb  4)1.  f  Jli  4)1. 


4J]1. 


CONFESSION  OF  JESUS  219 

stand  still 1,  _and_  opened  the  Jordan,  which  I  have  not  yet  done2.. 

And  of  Joshua  every  .one  coniesseth  thafTTe  iiTa  dead  man  at  this       y 

present.       Elijah  made  fire^  to  come  visibly__down  from  heaven*,    /   ^^/-i-^— 

and  rain  4,*\yhjcFl  havenot  done.     And  of  Elijah  every  one  coi^,    •  -/ 

Tesseth  that  he  is  a  man.  And  [in  like  manner]  very  many  other 
prophets,  holy  men,  friends  of  God,  who  in  the  power  of  God  have 
wrought  things  which  cannot  be  grasped  by  the  minds  of  those 
who  know  not  our  Goda,  almighty  and  merciful,  who  is  blessed  for 
evermore.' 

^~~*\ 

xcvv 


Accordingly  the  governor  and  the  priest  and  the  king  prayed 
Jesus  that  in  order  to  quiet  the  people  he  should  mount  up  into 
a  lofty  place  and  speak  to  the  people.  |  Then  went  up  Jesus  on  to  1001' 
one  of  the  twelve  stones  which  Joshua  made  the  twelve  tribes  take 
up  from  the  midst  of  Jordan,  when  all  Israel  passed  over  there  dry 
shod  5 ;  and  he  said  with  a  loud  voice  :  '  Let  our_ priest  go  up  into 
a  high  place  whence  he  may  confirm  my  words/  Thereupon  the 
priest~wenT~up  thither  ;  to  whom  Jesus  said  distinctly,  so  that 
everyone  might  hear :  '  It  is  written  in  the  testament  and  covenant 
of  the  living  God  c  6  that  our  God  hath  had  no  beginning  d,  neither 

shall  he  ever  have  an  endjL' 
•^ — .  — ~ 

The  priest  answered :  '  Even  so  is  it  written  therein. 

Jesus  said :  '  It  is  written  there  that  our  God^  by  his  word  alone 
hath  created  all  things  K7.' 

'  Even  so  it  is,'  said  the  priest. 

Jesus  said  :  '  It  is  written  there  that  God  is  invisible  h  and  hidden » 
from  the  mind  of  man,  seeing  he  is  incorporeal  ^  and  uncomposed, 
without  variableness^.' 

'  So  is  it,  truly,'  said  the  priest. 

Jesus  said  :  '  It  is  written  there  how  that  the  heaven  of  heavens 
cannot  contain  him8,  seeing  that  our  God  is  infinite1".'  | 

'  So  said  Solomon  the  prophet,'  said  the  priest,  '  0  Jesus.'  101a 

a  God  is  all-powerful  and  the  compassionate.  b  The  Chapter  of 

'  There  is  no  god  but  God.'  c  God  the  living.  d  God  is  ancient. 

8  God  endures.  f  God  creates.  *  God  created  everything  with 

one  word.   Inde.  h  God  is  not  perceived  by  the  eyes.  '  God  is 

hidden.  k  Ho  has  no  body.    Inde.  l  God  betrays  not.   Inde. 

m  God  is  great. 


1  See  Josh.  x.  12-14.  '  See  200%  and  miracle  recorded  there. 

3  See  i  Kings  xviii.  38,  39.  *  See  i  Kings  xviii.  41  sqq.  5  See 

Josh.  iv.  8.        6  Cp.  Ps.  xc.  2.        7  Cp.  Ps.  xxxiii.  6.       8  i  Kings  viii.  27. 


220  THE  GOSPEL  OF  BARNABAS 

iessu  heui  scrito  che  DIG  non  ha  bissogno  imperoche  .  elgi  non 
mangia  .  non  dorme  .  he  non  patisse  diffeto  ueruno  a  .  chosi  e 
disse  il  pontifice  .  Disse  iessu  heui  scrito  che  DIG  nosstro  he 
per  tutto  he  che  non  uie  altro  DIG  che  l  lui  b  .  il  quale  per- 
chuote  he  sana  he  fa  tutto  quello  che  li  piaze  .  chosi  e  scrito 
Risspose  il  pontifice  .  Allora  iessu  leuato  le  mani  disse  signer 
DIG  c  nosstro  quessta  he  la  f  ede  mia  chon  la  quale  ueniro  al 
tuo  iuditio  .  in  tesstimonio  chontra  di  ogniuno  che  chredera 
il  chontrario  he  uoltatosi  al  populo  disse  .  fate  penitenzza 
perche  da  quanto  ha  deto  il  pontifice  che  he  scrito  nel  libro 
di  moisse  pato  di  DIG  in  sempiterno  .  Voi  potete  chonosscere 
il  uosstro  pechato  imperoehe  io  son  homo  uissibile  .  he  uno 
pocho  di  fanggo  che  chamina  sopra  la  terra  .  mortale  chome 
sono  li  altri  homeni  .  che  ho  hauto  principio  he  hauero  fine 
101b  he  talle  che  io  nom  posso  chreare  una  mossca  |  di  nouo  .  leuo 
le  uoci  sui  il  populo  adonque  piangendo  he  dissero  habiamo 
pechato  signore  DIOC  nosstro  contra  di  te  habici  misserichordiad. 
he  pregauano  ogniuno  iessu  che1  elgi  pregasse  per  sallute 
della  citta  santa  azioche  DIG  nosstro  adirato  non  la  dessi  in 
chonchulchazione  delle  genti  e  .  onde  iessu  leuato  le  mani  horo 
per  la  citta  santa  he  per  il  popullo  di  DIG  chridando  ogniuno 
chosi  sia  amen  . 


Finita  la  oratione  .  il  pontifice  disse  ad  alta  uoce  fermati 
iessu  che  ci  mancha  di  ssapere  chi  se  tu  per  quiete  della  nosstra 
gente  .  Risspose  iessu  io  son  iessu  fiolo  di  maria^  della  stirpe 
di  dauit  .  homo  che  he  mortale  he  teme  DIG  et  cercho  che 
sia  dato  ha  DIG  honore  he  gloria  .  Risspose  il  pontifice  nel 
libro  di  mose  he  scrito  che  DIG  nosstro  deue  madarci  il  messia  h 
il  qualle  uenira  ha  nontiarne  quelo  che  uolle  DIG  .  he  portera 


41)1.  d    41)1 

^ 

e    A. 4. 3  41)1. 
g 


1  MS.  che  che  (bis). 


CONFESSION  OF  JESUS  221 

Said  Jesus:  'It  is  written  there  that  God  hath_no  jieed,  foras-_ 
much  as  he  eateth  not,jsleeneth  no^and^sufferetjbnot  from  any 
deficiency  *l^~ 

rSo~~isit,'  said  the  priest. 

Said  Jesus  :  '  It  is  written  there  that  our  God  is  everywhere, 
and  that  there  is  not  any  other  god  but  he b,  who  striketh  down 
and  maketh  whole,  and  doeth  all  that  pleaseth  him  V 

'  ,§P_ii-it  written,'  replied  the  priest. 

Then  Jesus,  having  lifted  up  his  hands,  said  :  '  Lord  our  God  c, 
this  is  my  faith  wherewith  I  shall  come  to  thy  judgement ;  in 
testimony  against  every  one  that  shall  believe  the  contrary.'  And 
turning  himself  towards  the  people,  he  said :  '  Eepent,  for  from 
all  that  of  which  the  priest  hath  said  that  it  is  written  in  the 
book  of  Moses,  the  covenant  of  God  for  ever,  ye  may  perceive  your 
sin ;  for  that  I  am  a  visible  man  and  a  morsel  of  clay  that 
walketh  upon  the  earth,|mortal  as  are  other  men.)  And  I  have 
had  a  beginning  jmd  snail  have  an  end,  and  [am]  such  that 
I  carinoTcreate  a  flyj  over  again/  ~~101b 

Thereupon  the  people  raised  their  voices  weeping,  and  said  : 
'  We  have  sinned,  Lord  our  God  c,  against  thee ;  have  mercy  upon 
us  d.'  And  they  prayed  Jesus,  every  one,  that  he  would  pray  for 
the  safety  of  the  holy  city,  that  our  God  in  his  anger  should  not  * 
give  it  over  to  be  trodden  down  of  the  nations  e.  Thereupon  Jesus, 
having  lifted  up  his  hands,  prayed  for  the  holy  city  and  for  the 
people  of  God,  every  one  crying :  '  So  be  it,'  '  Amen.' y 

XCVIf 

When  the  prayer  was  ended,  the  priest  said  with  a  loud  voice : 
'  Stay,  Jesus,  for  we  need  to  know  who  thou  art,  for  the  quieting 
of  our  nation. 

Jesus  answered  :  '  I  am  Jesus,  son  of  Mary  £,  of  the  seed  of  David, 
a  man  that  is  mortal  and  feareth  God,  and  I  seek  that  to  God  be 
given  honour  and  glory.' 

The  priest  answered :  '  In  the  book  of  Moses  it  is  written  that 
our  God  must  send  us  the  Messiah11,  who  shall  come  to  announce 
to  us  that  which  God  willeth,  and  shall  bring  to  the  world  the 

*  God  is  rich.  b  Said  Jesus  :  '  There  is  no  other  god  save  our  God.' 

Inde.  c  God  is  sovereign.  d  I  ask  God's  pardon.  e  God  is 

powerful.  f  The  Chapter  of  the  Evangelist.  8  Jesus  said  :  '  I  am. 

Jesus,  the  son  of  Mary.'  h  God  sends  a  prophet. 

1  Cp.  Deut.  xxxii.  39. 


222  THE  GOSPEL  OF  BARNABAS 

102a  al  monddo  la  misserijchordia  di  DIG  .  pero  ti  prego  dici  la 
uerita  sei  tu  il  messia*  di  DIG  che  noi  asspetiamo  .  Risspose 
iessu  elglie  uero  che  chossi  ha  promesso  il  nosstro  DIG  ma 
pero  io  no  son  quello  perche  elgie  fato  auanti  di  me  he  uenira 
dapoi  di  me  .  Risspose  il  pontifice  per  le  tui  parolle  he  segni 
ad  ogni  modo  chrediamo  te  essere  proffetta  he  santo  di  DIG  . 
pero  ti  preggo  in  nome  di  tutta  iudea  he  issdraelle  che  tu 
per  ammore  di  DIG  ci  dicha  chome  uenira  il  messia  .  Risspose 
iessu  Viue  DIG  b  alia  chui  pressenza  sta  la  anima  mi  a  che  io 
non  son  il  messia  il  qualle  asspeta  tutte  le  tribu  della  terra  . 
sichome  DIG  promisse  ha  il  padre  nosstro  abraham  dicendo  . 
Nel  seme  tu  benediro  tutte  le  tribu  della  terra  .  Ma  quando 
DIG  mi  leuera  dal  monddo  satana  suscitera  di  nouo  quessta 
seditione  malladeta  .  chon  fare  chredere  alii  empij  che  io 
sia  DIG  he  fiolo  di  DIG  onde  serano  contaminato  le  mie  parolle 
he  la  mia  dotrina  .  talmente  che  apena  rimanerano  trenta 
fideli  onde  DIG  hauera  misserichordia  del  monddo  he  mandera 

102b  il  nontio  suo  |  per  il  qualle  haffato  il  tutto  .  il  qualle  uenira 
dalla  parte  di  mezzogiorno  chom  potessta0  he  disstrugera  li 
iddoli  chon  li  iddolatri  imperoche  lui  leuera  Io  imperio  ha 
satana  che  elgi  ha  sopra  li  homeni  .  Elgi  portera  secho  la 
misserichordia  di  DIG  in  sallute  de  chi  li  chrederano  he  beato  1 
cholui  che  chredera  al  suo  parlare  . 

XCVII  *. 

Io  indegno  di  sciolgere  li  suoi  chalziamenti  .  ho  hauto  gratia 
he  misserichordia  da  DIG  di  uederllo  .  Risspose  allora  il  ponti 
fice  con  il  preside  he  il  Re  dicendo  non  ti  turbare  ho  iessu 
santo  di  DIG  perche  al  nosstro  tempo  non  sera  piu  quessta 
seditione  .  in  modo  che  scriueremo  nel  sachro  senato  romano 
talmente  che  per  dechreto  imperiale  niuno  ti  chiamerano  piu 
DIG  ouero  fiolo  di  DIG  .  allora  disse  iessu  e  del  uostro  parllare 

b  !>  2^- 

yjjtf  ULJ       .  d  «u 


UiUl    ^   *U.  il    $j})    41)1    Jj-u,   i-£»    LJU-o   o~«c    JUi 
LoU    /<*»•   Ja.^>   *~~!->}  ^  W^'   J-*'    y 
1  bato  (sic). 


CONCERNING  THE  MESSIAH  223 

mercy  |  of  God.     Therefore  I  pray  thee  tell  us  thetruth,  art  thoaJU23_ 
the  Messiah  a  of  Goa  whom  we  expect  ? ' 

Jeetts~~"answered  :  '  It  is  true  that"  God  hath  so  promised,  but 
indeed  I  am  not  he,  for  he  is  made  before  me,  and  shall  come 
after  me  V 

The  priest  answered  :  '  By  thy  words  and  signs  at  any  rate  we 
believe  thee  to  be  a  prophet  and  an  holy  one  of  God,  wherefore 
I  pray  thee  in  the  name  of  all  Judaea  and  Israel  that  thou  for  love 
of  God  shouldst  tell  us  in  what  wise  the  Messiah  will  come.' 

Jesus  answered :  '  As  God  liveth  b,  in  whose  presence  my  soul 
standeth,  I  am  not  the  Messiah  whom  all  the  tribes  of  the  earth 
expect,  even  as  God  promised  to  our  father  Abraham 2,  saying  : 
"  In  thy  seed  will  I  bless  all  the  tribes  of  the  earth."  But  when 
God  shall  take  me  away  from  the  world,  Satan  will  raise  again 
this  accursed  sedition,  by  making  the  impious  believe  that  I  am 
God  and  son  of  God 3,  whence  my  words  and  my  doctrine  shall  be 
contaminated,  insomuch  that  scarcely  shall  there  remain  thirty 
faithful  ones  :  whereupon  God  will  have  mercy  upon  the  world, 
and  will  send  his  messenger  |  for  whom  he  hath  made  all  things  ;  102b 
who  shall  come  from  the  jsouth  with  power0,  and  shall  destroy  the 
idols  with  the  idolaters ;  who  shall  take  away  the  dominion  from 
Satan  which  he  hath  over  men.  He  shall  bring  with  him  the 
mefc7^of"GT5oTforsalvation  of  them  that  shall  believe  in  him.  and 
blessed  is  he  who  shall  believe  his  words. 

XCVII  a 

'  Unworthy  though  I  am  to  untie  his  hosen 4,  I  have  received 
grace  and  mercy  from  God  to  see  him.' 

Then  answered  the  priest,  with  the  governor  and    the    king, 
saying  :  '  Distress  not  thyself,  0  Jesus,  holy  one  of  God,  because 
in  our  time  shall  not  this  sedition  be  any  more,  seeing  that  we  will 
write  to  the  sacred  Roman  senate  5  in  such  wise  that  by  imperial.^ 
decree  none  shall  any  more  call  thee  God  or  son  of  God/ 

Then  said  Jesus  e  :  '  With  your  words  I  am  not  consoled,  because 

*  Prophet.  b  By  the  living  God.  c  In  the  Latin  tongue  'laudabilis.' 
d  The  Chapter  of  Mohammed,  the  prophet  of  God.  e  Jesus  said  : 

'The  coming  of  the  prophet  of  God  is  our  delight,  for  he,  when  he  comes 
into  the  world,  will  remove  the  false  belief  in  us  from  the  people  of  the 
world,  and  his  religion  will  keep  the  whole  world  in  obedience.' 

1  Cp.  John  i.  15.  2  Cp.  Gen.  xxii.  18.  3  See  note  on  49*. 

*  Cp.  Mark  i.  7  and  parallels.  *  Cp.  104%  and  for  similar  decrees  see 

I73b,  2i7b,  and  Introduction. 


224  THE  GOSPEL  OF  BARNABAS 

non  mi  chonsolo  perche  doue  sperate  luce  uenirano  tenebre 
ma  la  mia  chonssolatione  he  sopra  la  uenuta  dello  nontio  di 
DIG  .  il  qualle  disstrug-era  ogni  falssa  opinione  di  me  he  la 

103a  sua  fede  |  disscorera  he  prendera  tutto  il  monddo  .  perche 
chossi  ha  promesso  mo  ha  abraham  padre  nostro  .  he  quello 
che  mi  da  chonssolatione  he  che  la  fede  sua  non  hauera  fine  a 
ma  sera  inuiolata  seruata  da  DIG  b  .  Risspose  il  pontifice  dapoi 
la  uenuta  de  il  nontio  di  DIG  c  ueniraui  altri  proffeti  .  Risspose 
iessu  non  uenira  dapoi  di  lui  ueri  profeti  mandati  da  DIG 
ma  uenira  grande  quantita  di  falssi  proffeti  de  il  che  mi 
dolgio  .  perche  li  susciterra  satana  per  iussto  iuditio  di  DIG  d 
he  si  choprirano  sotto  pretessto  dello  euangelio  mio  .  Risspose 
herode  chome  he  iussto  iuditio  di  DIG  che  uengino  chotali 
empij  .  Risspose  iessu  elgie  iussto  che  cholui  il  qualle  non 
uolle  chredere  alia  uerrita  per  sua  sallute  chredi  alia  bugia 
per  sua  danatione  .  onde  ui  dicho e  che  il  monddo  sempre 
ha  dissprezato  li  ueri  proffeti  he1  ammato  li  falssi  chome  si 
pol  uedere  al  tempo  di  michea  he  hieremia  .  Perche  ogni  simille 
amma  il  suo  simille  f  .  Disse  allora  il  pontifice  chome  sara 

103b  chiamato  il  messia  he  |  quale  segno  dimosstrera  la  sua  uenuta8  . 
Risspose  iessu  il  nome  del  messia h  he  admirabile  perche  DIG 
propio  li  posse  il  nome  quando  elgi  hebe  chreato  la  anima  sua  . 
he  chollochata  intuno  splendore  cellesste  DIG  disse  asspeta 
Machometo i  che  per  ammore  tuo k  io  uolgio  chreare J  il  para- 
disso  he  il  monddo  .  he  moltitudine  grande  di  chreature  delle 


^ 

y      (j+3    S_li     (Sill    O-»JJ..     \j-~ 


MS. 


THE  NAME  OF  THE  MESSIAH  225 

where  ye  hope  forjight  darkness  shall  come ;  but  my  consolation 
is  in  the  coming  of  the  messenger,  who  shall  destroy  every  false 
opinion  of  me,  and  his  faith  |  shall  spread  and  shall  take  hold  of  103* 
the  whole  world,  for  so  hath  God  promised  to  Abraham  our 
father.  And  that  which  giveth  me  consolation  is  that  his  faith 
shall  have  no  end  a,  but  shall  be  kept  inviolate  by  God  V 

The  priest  answered :  '  After  the  coming  of  the  messenger  of 
Godc  shall  other  prophets  come?' 

Jesus  answered :  '  There  shall  not  come  after  him  true  prophets 
sent  by  God,  but  there  shall  come  a  great  number  of  false  prophets, 
whereat  I  sorrow.  For  Satan  shall  raise  them  up  by  the  just 
judgement  of  God  <*  and  tjiey_shalLhideJbhemselves  underthe 
pretext  of_my  gospel.' 

Herod  answered  :  'How  is  it  a  just  judgement  of  God  that  such 
impious  men  should  come  1 ' 

Jesus  answered  :  '  It  is  just  that  he  who  will  not  believe  in  the 
truth  to  his  salvation  should  believe  in  a  lie  to  his  damnation. 
Wherefore  I  say  unto  you  «,  that  the  world  hath  ever  despised  the 
true  prophets  and  loved  the  false,  as  can  be  seen  in  the  time  of 
Michaiah  and  Jeremiah  l.  For  every  like  loveth  his  like  f.' 

Then  said  the  priest :  « How  shall  the  Messiah  be  called,  and 
what  sign  shall  reveal  his  coming  s  ? '  I03b 

Jesus  answered :  «  The  name  of  the  Messiah  h  is  admirable,  for 
God  himself  gave  him  the  name  when  he  had  created  his  soul,  and 
placed  it  in  a  celestial  splendour.  God  said  :  "  Wait  Mohammed  i ; 
for  for  thy  sake  k  I  wj]l  to  create  1  paradise,  the  world,  and  a  great 
multitude  of  creatures,  whereof  I  make  thee  a  present,  insomuch 

a  The  religion  of  the  prophet  of  God  is  everlasting,  for  God  Almighty 
shall  preserve  his  religion.  Inde.  b  God  keeps.  °  The  prophet 

of  God,  the  seal  of  the  prophets.  d  God's  judgement  is  just.  e  And 
unto  mankind.  f  Kind  with  kind  (like  with  like).  Inde.  *  Certain 
of  the  Jews  came  to  Jesus  asking  the  name  of  the  prophet  who  will  be  sent 
in  the  last  times,  and  Jesus  said  :  '  God  created  the  prophet  at  the  end  of 
time,  and  placed  him  in  a  lamp  of  light  and  called  him  Mohammed.  He 
said  :  "  0  Mohammed,  be  patient,  on  your  account  (I  have  created)  many 
creatures,  and  have  bestowed  all  on  you  ;  and  whoever  is  pleased  with 
you  I  am  pleased  with  him,  and  whoever  hates  you  I  am  quit  of  him, 
and  when  you  are  sent  your  word  will  excel  all  words  and  your  code  shall 
last."'  Inde.  h  Prophet.  'Mohammed.  k  God  loves  and 

gives.  •  God  creates. 


1  Cp.  ?  Jer.  xxvi.  18. 


226  THE  GOSPEL  OF  BARNABAS 

qualli  te  ne  fazo  uno  pressente  talmente  che  .  chi  te  benedira 
sara  beneddeto  he  chi  te  malladira  sarra  malladeto  .  quando 
io  ti  mandero  al  monddo  a  io  ti  mandero  mio  nontio  di  sallute 
he  la  tua  parolla  sara  uera  talmente  .  che  manchera  il  cielo 
he  la  terra  ma  non  manchera  giamai  la  tua  fede  .  Machometo 
he  il  suo  nome  benedeto  .  Allora  il  uolgo  leuo  le  uocj  dicendo 
ho  DIG  mandazi  il  tuo  nontio  b  ho  machometo  c  uieni  pressto 
in  sallute  del  monddo  . 


104a  E  deto  quessto  si  parti  la  turba  .  con  il  pontifice  he  |  il 
preside  chon  herode  grandi  disscorsi  fazendo  sopra  di  iessu 
he  sopra  la  sua  dotrina  .  onde  il  pontifice  prego  il  preside  di 
scriuere  ha  roma  nel  senate  il  tutto  .  il  che  fece  il  presside 
che  pero  il  senate  ha  chompiacimento  de  issdraele  dechreto 
che  ha  pena  della  uita  .  niuno  chiamasi  iessu  nazareno  proffeta 
di  iudei  ne  DIG  ne  fiolo  di  DIG  .  il  qualle  dechreto  fu  possto 
nel  tempio  in  scritura  di  rame  .  partito  la  magiore  parte  della 
turba  ressto  circha  cinque  millia  homeni  sanza  le  done  he 
fanciuli  .  li  quali  lassi  per  il  uiaggio  sendo  stati  dui  giorni 
senza  pane  perche  per  dessiderio  de  uedere  iessu  si  smenti- 
chorno  di  portarne  .  onde  mangiorno  herbe  chrude  pero  nom 
poteuano  andare  chome  li  altri  .  Allorra  chonosscendo  quessto 
iessu  hebe  misserichordia  di  loro  he  disse  ha  fillipo  doue 
trouaremo  pane  per  chosstoro  azioche  non  perisscano  di  fame  . 
Risspose  fillipo  signore  ducento  danari  di  horo  no  potera 

104b  chomprare  tanto  pane  che  ne  tochi  uno  |  pocho  pero  ogniuno  . 
Disse  allora  andrea  elgie  quiui  uno  fanciulo  che  a  cinque  pani 
he  dui  pessi  ma  che  chossa  sera  f  ra  tanti  .  Risspose  iessu  fate 
sentare  la  turba  li  quali  sentorno  sopra  il  feno  ha  cinquanta 
he  ha  quaranta  onde  disse  iessu  .  in  nome  di  DIG  e  he  prese  il 
pane  he  prego  DIG  he  poi  spezo  il  pane  il  quale  dete  alii 
dissepoli  he  li  dissepoli  il  detero  alia  turba  .  he  chosi  fece 
delli  pessi  Mangiorno  ogniuno  he  ogniuno  furno  satiati  onde 


[Ut]        filt    ijy*.  e    4»J1 


DECREE  OF  THE  KOMAN  SENATE  227 

that  whoso  shall  bless  thee  shall  be  blessed,  and  whoso  shall  curse 
thee  shall  be  accursed.     When  I  shall  send  thee  into  the  world'1 
E   shall   send  thee  as  my  messenger  of  salvation,  and  thy  word 
shall  be  true,  insomuch  that  heaven  and  earth  shall  fail,  but  thy 
faith  shall  never"  fail."     Mohammed  is  his  blessedname.'    —  -  *^»       7 
Then  the  crowd  lifted  up  "their  voices,  saying:  rO  God,  send  us  " 
thy  messenger  *>:  O  Mohammed  c  come  quickly  for  the  salvation  of 
the  world  !  ' 


// 
'" 


XCVIII  a 

And  having  said  this,  the  multitude  departed  with  the  priest 
and  |  the  governor  with  Herod,  having  great  disputations 
concerning  jfesus^  and  concerning^jis^  _doc_trine.  Whereupon" 
*Ehe  priest  prayedlhe  governor  "to^rite"  unto  Rome  to  the  senate 
the  whole  matter;  whicJL  thing  the  governor  didj  wherefore  the 
senate  had  compassion  on  Israel,  and  decreed1  that  on  pain  of 
death  none  should  call  Jesus  the  Nazarene,  prophet  of  the  Jews, 
either  God  or  son  of  God.  Which  decree  was  posted  up  in  the 
temple,  engraved  upon  copper. 

When  the  greater  part  of  the  crowd  had  departed,  there 
remained  about  five  thousand  men,  without  women  and  children2  ; 
who  being  wearied  by  the  journey,  having  been  two  days  without 
bread,  for  that  through  longing  to  see  Jesus  they  had  forgotten  to 
bring  any,  whereupon  they  ate  raw  herbs—  therefore  they  were 
not  able  to  depart  like  the  others. 

Then  Jesus,  when  he  perceived  this,  had  pity  on  them,  and  said 
to  Philip  :  '  Where  shall  we  find  bread  for  them  that  they  perish 
not  of  hunger  ?  ' 

Philip  answered  :  <  Lord,  two  hundred  pieces  of  gold  could  not 
buy  so  much  bread  that  each  one  should  taste  a  |  little.'     Then  104*> 
said  Andrew  :  '  There  is  here  a  child  which  hath  five  loaves  and 
two  fishes,  but  what  will  it  be  among  so  many  1  ' 

Jesus  answered:  'Make  the  multitude  sit  down.'  And  they 
sat  down  upon  the  grass  by  fifties  and  by  forties.  Thereupon 
said  Jesus  :  '  In  the  name  of  God  e  \  '  And  he  took  the  bread,  and 
prayed  to  God  and  then  brake  the  bread,  which  he  gave  to  the 
disciples,  and  the  disciples  gave  it  to  the  multitude;  and  so  did 
they  with  the  fishes.  Every  one  ate  and  every  one  was  satisfied. 

*  God  sends.  b  The  prophet  of  God.  «  0  Mohammed.  d  The 
Chapter  of  food.  e  By  permission  of  God. 

1  See  below,  173",  2i7b.  '  See  John  vi.  5-13  and  parallels. 

Q  2 


228  THE  GOSPEL  OF  BARNABAS 

disse  iessu  .  Racholgete  quello  che  he  auantagiato  pero  rachol- 
sero  li  dissepoli  quelli  minucioli  he  riempirno  duodeci  sporte  . 
onde  ogniuno  si  tochaua  chon  mane  li  hochij  dicendo  uegio  io 
houero  insonio  he  stetero  per  una  hora  chome  fuori  di  sse 
ogniuno  .  per  il  miracholo  grande  .  iessu  dapoi  le  gratie  resse 
ha  DIG  si  lizenzio  da  loro  ma  setanta  dui  homeni  non  il  uolssero 
abandonare  .  pero  iessu  chonosiuto  la  loro  fede  li  ellese  in 
dissepoli  . 

XCIX». 

105a  Ritirato  iessu  im  parte  del  disserto  chaua  in  tiro  apresso 
il  giordano  .  chonuocho  li  setanta  dui  cho  li  duodecj  he 
sentatosi1  sopra  una  pietra  li  fece  sedere  apresso  di  lui  he 
aperto  la  bocha  sua  sosspirando  disse  .  hogidi  habiamo  ueduto 
una  grande  scellerita  in  iudea  he  in  issdraelle  he  tale  che 
hanchora  mi  trema  il  chore  nel  peto  per  timore  di  DIG  .  io 
ui  dicho  in  uerita  che  DIG  he  zelosso  sopra  il  suo  honore 
he  che  2  chome  uno  ammante  amma  issdraele  b  .  Voi  sapete  che 
quando  uno  giouine  hama  una  dona  la  quale  non  ammi  lui 
ma  altri  lei  ammi  lui  mosso  ha  sdegno  amaza  il  suo  riuale  . 
chosi  ui  dicho  che  fa  DIG  imperoche  quando  isdrahele  ha 
ammato  chossa  ueruna  per  la  qualle  si  smentichi  di  DIG  .  DIG 
ha  disspersso  quella  talle  chosac  .  hora  quale  chossa  he  piu 
grata  ha  DIG  quiui  in  terra  del  sacerdotio  he  tempio  santo 
non  dimeno  al  tempo  di  ieremia  proffeta  .  essendo  il  popullo 
smentichato  di  DIG  he  gloriandosi  sollo  del  tempio  per  non 
esserne  uno  talle  nel  monddo  DIG  suscito  la  ira  sua  per  nabuch- 

105b  donosor  Re  di  babillonia  .  he  chon  |  essercito  fece  prendere 
la  citta  santa  he  abrugiarla  cho  il  sachro  tempio  .  per  modo 
che  le  chosse  sachre  le  qualli  tremauano  li  proffeti  di  DIG 
ha  tochare  li  inffideli  pieni  di  scelleragine  le  chonchulchorno  . 
dabraham  ammaua  uno  pocho3  piu  di  quanto  si  chonuiene 
il  suo  filgiolo  issmaelle  pero  DIG  chomando  per  hocidere 


j  4J|. 


MS.  sentato  so.  *  MS.  &e.  3  MS.  uno  pocho  umpocho  (sic). 


OF  THE  JEALOUSY  OF  GOD 

Then  said  Jesus  :  '  Gather  up  that  which  is  over.'  So  the  disciples 
gathered  those  fragments,  and  filled  twelve  baskets.  Thereupon 
every  one  put  his  hand  to  his  eyes,  saying-  'Am  I  awake,  ^r 
do  I  dream  ?  '  And  they  remained,  every  one,  for  the  space 
oY  an  hour,  as  it  were  beside  themselves  by  reason  of  the  great 
miracle. 

Afterwards  Jesus,  when  he  had  given  thanks  to  God,  dismissed 
them,  but  there  were  seventy-two  men1  that  willed  not  to  leave 
him  ;    wherefore  Jesus,   perceiving   their   faith,   chose   them   tor 
les. 

XCIX  a.  105» 

Jesus,  having  withdrawn  into  a  hollow  part  of  the  desert  in 
Tiro2  near  to  Jordan,  called  together  the  seventy-two  with  the 
twelve,  and,  when  he  had  seated  himself  upon  a  stone,  made  them  _ 
to  sit  near  him.     And  he  opened  his  mouth  with  a  sighand  said  : 


day  have  we  seen  a  great  wickedness  in  Judaea  and  in  Israel, 
and  such  an  one  that  my  heart  yet  trembleth  within  my  breast  for 
fear  of  God.  Verily  I  say  unto  you,  that  God  is  jealous  for  his 
honour,  and  loveth  Israel  as  a  lover  *>.  Ye  know  that  when  a  youth 
loveth  a  lady,  and  she  love  not  him,  but  another,  he  is  moved  to 
indignation  and  slaveth  his  rival.  Even  so,  I  tell  you,  doth  God  : 
for,  when  Israel  hath  lovecTanything  by  reason  whereof  he  forgetteth 
God,  God  hath  brought  such  thing  to  nought  c.  Now  what  thing 
is  more  dear  to  God  here  on  earth  than  the  priesthood  and  the 
holy  temple  ?  Nevertheless,  in  the  time  of  Jeremiah  the  prophet, 
when  the  people  had  forgotten  God,  and  boasted  only  of  the 
temple  3,  for  that  there  was  none  like  it  in  all  the  world,  God 
raised  up  his  wrath  by  Nebuchadnezzar,  king  of  Babylon,  and 
with  |  an  army  caused  him  to  take  the  holy  city  and  burn  it  with  1051' 
the  sacred  temple  4,  insomuch  that  the  sacred  things  which  the 
prophets  of  God  trembled  to  touch  were  trodden  under  foot  of 
infidels  full  of  wickedness5. 

^Abraham  loved  his  sonlshmael  a  little_more  thar^  was_right, 
wherefore  God  commanded,  in  order  to  kill  that  evil  love  out  of 


a  Chapter  of  the  jealousy  of  God.  b  God  is  jealous  and  loving. 

c  God  is  victorious.  d  Account  of  the  sacrifice  of  Ishmael. 


1  Cf.  Luke  x.  i.  2  Text  obscure.  3  Cp.  Jer.  vii.  4.  *  Cp. 

Jer.  xxxix.  8  sqq.  and  lii.  13.  *  Cp.  Lam.  i.  10. 


230  THE  GOSPEL  OF  BARNABAS 

quello  chatiuo  hamore  dal  chore  di  abraham  .  che  elgi  amazassi 
il  filgiolo  il  che  haueria  fato  se  il  chortello  talgiaua  .  Dauit 
ammaua  absalom  forte  che  pero  fece  DIG  si  che  si  ribelo  il 
filgiolo  al  padre  he  fu  sospesso  per  li  chapelli  he  da  ioab 
ammazato  .  ho  tremendo  iuditio  de  DIG  che  absalon  ammaua 
sopra  ogni  chossa  li  suoi  chapelli  li  quali  se  li  cormertirno 
in  chorda  per  apicharlo  .  alo  inocente  iob  hera  uicino  ha 
ammare  li  suoi  sette  noli  chon  tre  fiole  sue  quando  DIG  il 
dete  in  mano  ha  satana  che  non  sollo  il  priuete  di  fioli  he 
richezze  intuno  giorno  .  ma  di  graue  inffermita  il  perchosse 
per  modo  che  sette  hani  chontinui  usciua  uermi  dalla  charne 
106a  sua  .  b  il  padre  nosstro  iachobo  ammaua  piu  delli  altri  |  fioli 
iosef  onde  DIG  il  fece  uendere  he  fece  inganare  iachob  dalli 
isstesi  fioli  .  per  modo  che  elgi  chredeua  che  le  bestie  haues- 
sero  deuorato  il  suo  fiolo  che  pero  stete  dieci  hanni  chom 
pianto  . 


Viue  DIG  d  f  ratelli  chio  temo  che  DIG  sia  adirato  chotra  di  me  . 
pero  elglie  neccessario  che  uoi  andate  per  iudea  he  issdraele 
predichando  alle  duodeci  tribu  de  issdraele  la  uerita  azioche 
si  sganino  .  Bissposero  li  dissepoli  chon  timore  piagendo  noi 
faremo  quanto  ci  chomanderai  .  allora  disse  iessu  faciamo  tre 
giorni  oratione  he  digiuno  he  da  qui  im  poi  .  ogni  sera  quando 
si  uedera  la  prima  stella  che  si  fa  una  oratione  ha  DIG  tre 
uolte  oratione  faremo  dimandando  li  tre  uolte  misserichordia  . 
perche  il  pechato  di  issdraelle  he  graue  tre  uolte  piu  delli 
altri  pechati  .  chosi  sia  rissposero  li  dissepoli  .  Finite  il  terzo 
106b  giorno  la  matina  del  quarto  giorno  iessu  chonjuocho  tutti 
li  dissepoli  he  appostoli  he  disseli  .  bassti  che  con  me  ressti 
barnaba  he  ioane  uoi  altri  ui  andarete  per  tutta  la  regione 
di  samaria  iudea  he  issdraelle  predichando  .  peniteza  perche 
la  scure  he  possta  hapresso  lo  arbore  per  talgiarllo  .  he  fate 
oratione  sopra  li  infermi  perche  DIG*  mia  dato  imperio  sopra 


«T>*-» 


OF  THE  JEALOUSY  OF  GOD  231 

the  heart  of  Abraham,  that  he  should  slay  his  son :  which  he 
would  have  done  had  the  knife  cut l. 

David  loved  Absalom  vehemently,  and  therefore  God  brought  it 
to  pass  that  the  son  rebelled  against  his  father  and  was  suspended  T"j 
by  his  hair  and  slain  by   Joab2.     O  fearful  judgement  of  God, 
that  Absalom  loved  his  hair  above  all  things,  and  this  was  turned 
into  a  rope  to  hang  him  withal ! 

a  Innocent  Job 3  came  near  to  loving  [over  much]  his  seven  sons 
and  three  daughters,  when  God  gave  him  into  the  hand  of  Satan, 
who  not  only  deprived  him  of  his  sons  and  his  riches  in  one  day, 
but  smote  him  also  with  grievous  sickness,  insomuch  that  for  seven 
years  following^Qrms  came  out  of  his  flesli^ 
^75u7lutherJacob  loved  Joseph  more  than  his  other  |  sons 4,  106* 
wherefore   God  caused  him  to  be  sold,  and  caused   Jacob  to  be 
deceived  by  these  same  sons,  insomuch  that  he  believed  that  the 
beasts  had  devoured  his  son,  and  so  abode  ten  years  mourning. 

CX 

As  God  liveth^brethren,  I  fear  lest  God  be  angeredj^ainst  me. 
ThereforeTye  ne~eds  musTgoTKrough  Judaea  and  Israel,  preaching 
to  the  twelve  tribes  of  Israel  the  truth,  that  they  may  be  undeceived.' 

The  disciples  answered  with  fear,  weeping :  '  We  will  do  what- 
soever  thou  shalt  bid  us/ 

'  ""Tlien  saId~Jesus  :  '  Let  us  for  three  days  make  prayer  and  fast, 
and  from  henceforth  every  evening  when  the  first  star  shall  appear B, 
when  prayer  is  made  to  God,  let  us  make  prayer  three  times, 
asking  Him  three  times  for  mercy  :  because  the  sin  of  Israel  is 
three  times  more  grievous  than  other  sins.' 

'  SQ  lift  it^jtnswered  the  disciples. 

\Vhen  the  third  day  was  ended,  on  the  morning  of  the  fourth 
day,  Jesus  called  together  |  all  the  disciples  and  apostles  and  said  106b 
to  them  :   '  Suffice  it  that  there  abide  with  me  Barnabas  andJobnj 
do  ye  others  go  through  all  the  region  of  Samaria  and  Jud~aea7and 
Israel,  preaching  penitence ;  because  the  axe  is  laid  nigh  unto  the 

tree,  to  cut  it  down 6.     And  make  prayer  over  the  sick,  because    tj 

-     _  ^-± — - — T~i TT —        — — " *  X><X/Vv/*v/^-' 

God  e  hath  given  me  authority  over  every  sickness^.  ••   -X      ^ 

•  Account  of  the  history  of  Job.  b  Account  of  the  history  of  Joseph. 
c  The  Chapter  of  the  evening  prayer.  d  By  the  living  God,  God  the 

victorious.  e  God  gives. 

1  See  above,  p.  iab.  3  See  2  Sam.  xviii.  9  sqq.  3  See  Job  i.  a-ii.  8. 
«  See  Gen.  xxxvii.  5  Cp.  87a  (p.  193,  note  4).  6  Cp.  Matt.  iii.  10 

and  parallels.  7  Cp.  Matt.  x.  8  and  parallels. 


232  THE  GOSPEL  OF  BARNABAS 

oggni  inffermita  .  Disse  allora  quello  che  scriue  ho  maesstro 
se  serano  interogato  li  tuoi  disscepoli  del  modo  che  fare  deuono 
penitenzza  che  chossa  rispoderano  loro  .  a  Risspose  iessu  quando 
uno  perde  una  borssa  ritorna  ha  dietro  solamete  lo  hochio 
per  uederlla  ouero  la  mano  per  riceuerlla  .  ouero  la  lingua 
per  interogare  no  certo  ma  tutto  il  chorpo  ritorna  ha  dietro 
he  impiaga  ogni  potenzza  della  anima  per  trouarlla  .  elgi 
uero  quessto  .  Risspose  cholui  che  scriue  helgie  uerissimo  . 

107a  CI  b. 

a  Allora  disse  iessu  .  la  penitenzza  he  uno  rouersio  della  malla 
uitta  perche  ogni  senso  si  deue  chonuertire  al  chontrario  di 
quanto  opero  pecchando  .  perche  al  dilleto  si  deue  ponere 
il  dollore  al  risso  il  pianto  .  alle  chrapule  li  degiuni  .  al  dormire 
le  uiggillie  .  al  hotio  lo  exercitio  .  alia  libidine  la  chasstita  . 
le  fabule  si  conuertino  in  horatione  he  la  auuaritia  in  ellemos- 
sine  .  Risspose  cholui  che  scriue  ma  se  serano  dimadati  chome 
dobiamo  dollersi  .  chome  dobiamo  piangere  chome  dobiamo 
degiunare  .  chome  dobiamo  exercitarsi  .  chome  dobiamo  stare 
chassti  .  chome  dobiamo  fare  horatione  he  ellemossine  che 
chossa  rissponderano  .  he  chome  farano  bona  penitenzza  se 
non  saperano  pentirsi0  .  Risspose  iessu  bene  hai  dimandato 
ho  barnaba  he  uolgio  al  tutto  sodisfare  piazendo  ha  DIG  d  pero 
hogidi  te  diro  della  penitenzza  generalmente  .  he  quello  che 
ha  uno  lo  dicho  ha  tutti  lo  dicho  .  sapiate  adonque  che  la 
10  7b  penitenza  |  piu  di  ogni  altra  chossa  deue  essere  fata  per  puro 
ammore  di  DIG  altrimenti  sera  uano  il  pentirsi  .  imperoche 
ui  parllero  per  simillitudine  ogni  fabricha  leuandoli  il  fonda- 
mento  ua  in  rouina  elgi  uero  quessto  .  Elgie  uero  rissposero 
li  dissepoli  allora  disse  iessu  il  fondamento  della  sallute  nosstra 
he  Dioe  senza  il  quale  non  uie  sallute  .  quando  lo  homo  ha 
pechato  elgia  persso  il  fondamento  della  salute  sua  pero  .  elgie 
neccessario  di  principiare  dal  fondamento  .  Ditemi  se  li  uosstri 

*     (jLo     l_^J.  b 

c     5-JL-*    AJjjJI     i—Ji-XJ     y     ..v-*     C-JJ-^J.     I—  »  «  '. 


Ll  al.  e     M-  4)1. 


OF  PENITENCE  233 

Then  said  he  who  writeth  :  '  0  Master,  if  thy  disciples  be  asked 
of  the  manner  in  which  they  ought  to  show  penitence,  what  shall 
they  answer  ?  ' 

a  Jesus  answered  :  '  When  a  man  loseth  a  purse  doth  he  turn  back 
only  his  eye,  to  see  it?  or  his  hand,  to  take  it?  or  his  tongue,  to 
ask?  No,  assuredly,  but  he  turneth  back  his  whole  body  and 
employeth  every  power  of  his  soul  to  find  it.  Is  this  true  ?  ' 

Then  answered  he  who  writeth  :  '  It  is  most  true.'  | 


107* 

a  Then  said  Jesus  :  '  Penitence  is  a  reversing  of  the  evil  life  ;  for 
every  sense  must  be  turned  round  to  the  contrary  of  that  which  it 
wrought  while  sinning.  For  instead  of  delight  must  be  put 
mourning  ;  for  laughter,  weeping;  for  revellings,  fasts;  for  sleeping, 
vigils;  for  leisure,  activity;  for  lust,  chastity:  let  story-telling  be 
turned  into  prayer  and  avarice  into  almsgiving.' 

Then  answered  he  who  writeth  :  '  But  if  they  be  asked,  how  we 
ought  to  mourn,  how  we  ought  to  weep,  how  we  ought  to  fast,  how 
we  ought  to  show  activity,  how  we  ought  to  remain  chaste,  how  we 
ought  to  make  prayer  and  do  alms  ;  what  answer  shall  they  give  ? 
And  how  shall  they  do  penance  aright  if  they  know  not  how  to 
repent  c  ?  ' 

Jesus  answered  :  '  Well  hast  thou  asked,  0  Barnabas,  and  I  wish 
to  answer  all  fully  if  it  be  pleasing  to  God  d.  So  to-day  I  will 
speak  to  thee  of  penitence  generally,  and  that  which  I  say  to  one 
I  say  unto  all  *. 

'  Know  then  that  penitence  |  more  than  anything  must  be  done  107^ 
for  pure  love  of  God  ;  otherwise  it  will  be  vain  to  repent.     For 
I  will  speak  unto  you  by  a  similitude. 

'Every  building,  if  its  foundation  be  removed,  falleth  into  ruin  : 
is  this  true  ?  ' 

'  It  is  true,'  answered  the  disciples. 

Then  said  Jesus:  '  The  foundation  of  our  salvation  is  God  e,  with 
out  whom  salvation  is  not.  "When  man  hath  sinned,  he  hath  lost 
the  foundation  of  his  salvation  ;  so  it  is  necessary  to  begin  from 
the  foundation. 


•  Setting  forth  (showing)  of  repentance.  b  The  Chapter  of  re 

pentance.  c  How  can  he  repent  who  knows  not  repentance  ?  Inde. 

d  If  it  please  God.  e  God  is  peace. 


1  Cp.  Mark  xiii.  37. 


234  THE  GOSPEL  OF  BARNABAS 

serui  ui  auesse  offeso  he  chonoseste  uoi  che  loro  non  si  dolgiono 
di  auerui  offeso  .  ma  si  dolgiono  di  hauere  persso  il  premio 
li  perdonaresste  uoi  no  certo  chossi  ui  dicho  che  fara  DIG 
ha  cholloro  che  si  pentono  per  hauere  persso  il  parradisso  . 
satana  innimicho  di  ogni  bene  ha  pentimento  grande  di  auere 
persso  il  paradisso  he  uadagnato  lo  imferno  .  Ma  pero  non 
trouera  giamai  misserichordia  he  sapete  perche  .  perche  elgi 
10  8a  non  ha  ueruno  ammore  di  DIG  anzi  hodia  il  suo  chreatore  . 


lo  ui  dicho  in  uerita  che  ogni  animalle  sechodo  la  sua 
natura  .  perdendo  quello  che  dessidera  si  duole  del  bene 
perduto  .  il  pechatore  adonque  che  uolle  fare  uera  penitenzza 
debe  auere  grande  dessiderio  di  punire  in  se  stesso  quello  che 
chontra  il  chreatore  suo  ha  hoperato  .  per  modo  che  elgi 
horando  non  ardissca  dimandare  ha  DIG  il  paradisso  houero  che 
DIG  lo  liberi  dallo  infferno  .  Ma  con  chonfussione  di  mente 
prostrato  auanti  DIG  dicha  horando  .  Echo  il  reo  ho  signore 
che  tia  offexo  senza  ueruna  chagione  nello  isstesso  tempo  che 
elgi  doueua  seruirti  .  pero  quiui  ricercha  che  per  mano  tua 
sia  punito  quello  che  lui  ha  fato  he  non  per  mano  di  satana 
innimicho  tuo  .  azioche  non  preda  allegrezza  lo  empio  sopra 
le  tui  chreature  .  chastiga  punissi  chome  ha  te  piaze  signore 
10Sb  perjche  tu  non  mi  darai  giamai  tanto  tormeto  quanto  merita 
questo  scellerato  .  onde  quessto  modo  tenendo  il  pechatore 
tanto  piu  trouera  misserichordia  apresso  Diob  quanto  elgi 
dimandera  iusstitia  .  Elgie  certo  uno  sachrillegio  abomineuolle 
il  ridere  del  pechatore  .  imperoche  quessto  monddo  chon  uerita 
il  padre  nosstro  dauit  lo  chiama  ualle  di  lachrime  .  Elgi 
fu  uno  Re  il  quale  si  adoto  per  fiolo  uno  sciauo  suo  il  qualle 
fece  signore  di  quanto  possedeua  .  interuene  che  per  ingano 
di  uno  scellerato  il  missero  chassco  in  dissgratia  del  Re  .  tal- 
mente  che  sostene  grandi  misserie  si  del  uiuere  chome  del 
essere  scernito  he  robatoli  quanto  uadagnaua  ogni  giorno 
lauorando  .  chredete  uoi  che  talle  homo  ridessi  per  alchuno 


OF  PENITENT  CONFESSION  235 

'  Tell  me,  if  your  slaves  had  offended  you,  and  ye  knew  that 
they  did  not  grieve  at  having  offended  you,  but  grieved  at  having 
lost  their  reward,  would  ye  forgive  them  ?     Certainly  not.     Even 
so  I  tell  you  that  God  will  do  to  those  who  repent  for  having  lost 
paradise.     Satan,  the  enemy  of  all   good,  hath  great  remorse  for          /  y  ((    *>  J 
having  lost  paradise  and  gained  hell.     But  yet  will  he  never  find          \^  .-* 
mercy,  and  know  ye  why?  Because  he  hath  no  |  love  of  God;  nay  108* 
he  hateth  his  Creator.'  *~^ 

PJT   a  (       \_S\j^-t^-^\-'<£~2\J 

'  Verily  I  say  unto  you,  that  every  animal  after  its  own  nature, 
if  it  lose  that  which  it  desireth,  mourneth  for  the  lost  good. 

'  O 

Accordingly,  the  sinner  who  will  be  truly  penitent  must  have 
great  desire  to  punish  in  himself  that  which  he  hath  wrought  in 
opposition  to  his  Creator :  in  such  wise  that  when  he  prayeth  he 
dare  not  to  crave  of  God  paradise,  or  that  he  free  him  from  hell, 
but  in  confusion  of  mind,  prostrate  before  God,  he  saith  in  his 
prayer :  "  Behold  the  guilty  one,  O  Lord,  who  hath  offended 
thee  without  any  cause  at  the  very  time  when  he  ought  to  have 
been  serving  thee.  Wherefore  here  he  seeketh  that  what  he  hath 
done  may  be  punished  by  thy  hand,  and  not  by  the  hand  of 
Satan,  thine  enemy ;  in  order  that  the  ungodly  may  not  rejoice 
over  thy  creatures.  Chastise,  punish  as  it  pleaseth  thee,  O  Lord, 
for  |  thou  wilt  never  give  me  so  much  torment  as  this  wicked  one  108!) 
deserveth." 

'  Whereupon  the  sinner,  holding  to  this  manner  [of  penitence], 
will  find  the  more  mercy  with  God  b  in  proportion  as  he  craveth 
justice. 

'  Assuredly,  an  abominable  sacrilege  is  laughter  of  the  sinner  :  in 
somuch  that  this  world  is  rightly  called  by  our  father  David  a 
vale  of  tears  *. 

'  There  was  a  king  who  adopted  as  son  one  of  his  slaves,  whom 
he  made  lord  of  all  that  he  possessed.  Now  it  chanced  that  by 
the  deceit  of  a  wicked  man  the  wretched  one  fell  under  the  dis 
pleasure  of  the  king,  so  that  he  suffered  great  miseries,  not  only 
in  his  substance,  but  in  being  despised,  and  being  deprived  of  all 
that  he  won  each  day  by  working.  Think  ye  that  such  a  man 
would  laugh  for  any  time  ? ' 

a  The  Chapter  of  grief  in  penitence.  b  God  the  compassionate. 

1  Ps.  Ixxxiv.  6. 


236  THE  GOSPEL  OF  BARNABAS 

tempo  .  No  certo  rissposero  li  dissepoli  perche  se  il  Re  lo 
hauessi  saputo  lo  haueria  fato  hammazare  uedendollo  ridere 
della  disgratia  del  Re  .  Ma  elgie  chredibille  che  giorno  he 
10  9a  note  lui  piajgessi  allora  iessu  lachrimo  dicendo*  guai  allo 
monddo  perche  elgie  sichuro  di  etterno  tormento  .  ho  missero 
homo  che  DIO  nosstro  ti  haueua  elleto  quasi  chome  fiolo  donan- 
doti  il  parradisso  onde  tu  .  ho  missero  per  operatione  di  satana 
chasscasti  in  dissgratia  di  DIO  he  fusti  scaziato  da  il  paradisso 
he  chondanato  al  monddo  inmondo  .  doue  ogni  chossa  riceui 
chon  traualgio  he  ogni  hopera  bona  tie  robata  per  il  chontinuo 
pechare  .  he  pure  ride  il  monddo  he  quello  che  peggio  he 
cholui  che  he  magiore  pechatore  ride  piu  delli  haltri  .  elgi 
sara  adonque  chome  hauete  deto  che  DIO  dara  la  danatione 
di  morte  hetterna  sopra  il  pechatore  che  ride  he  no  piange 
li  suoi  pechati . 

CIII  b. 

II  pianto  del  pechatore  .  deue  essere  chome  di  padre  che 
piangia  il  fiolo  uicino  ha  morte  .  ho  homo  pazo  ehe  tu 
piangi  il  corpo  dal  qualle  he  partito  la  anima  he  nom  piangi 
109b  la  anima  dalla  quale  per  il  pechato  he  partito  da  lei  la 
misserichordia  di  DIO  .  Ditemi  se  il  marinaro  dapoi  la  naue 
rota  per  fortuna  potessi  piangendo  richuperare  quanto  elgia 
perduto  che  farebe  elgi  .  certo  he  che  dirotamente  piangeria  . 
Ma  ui  dicho  in  uerita  che  in  ogni  chossa  che  lo  homo  piangie 
pecha  saluo  quando  piangie  per  il  pechato  imperoche  .  ogni 
misseria  che  uiene  al  homo  li  uiene  da  DIO  per  sua  sallute 
che  pero  doueria  allegrarsi  .  Ma  il  pechato  uiene  dal  diauollo 
per  sua  danatione  del  homo  he  lo  homo  di  quello  no  si  atrista  . 
certamente  che  qui  potete  chonosscere  che  lo  homo  dano 
cercha  he  non  utile  .  Disse  bartolameo  signore  che  fara 
cholui  che  nom  pole  piangere  per  hauere  il  chor  suo  allieno 
dal  pianto  .  Risspose  iessu  non  tutti  quelli  che  lachrimano 
piangie  ho  bartolameo  .  Viue  DIO  c  che  si  troua  homeni  che 
dalli  hochij  loro  non  usscite  giamai  lachrima  he  piansero  piu 


OF  MOURNING  FOR  SIN  237 

'No,  assuredly/  answered  the  disciples,  'for  if  the  king  should 
have  known  it  he  would  have  caused  him  to  be  slain,  seeing  him 
laugh  at  the  king's  displeasure.  But  it  is  probable  that  he  would 
weep  day  and  night.'  | 

Then  Jesus  wept  saying a:  'Woe  to  the  world,  for  it  is  sure  109* 
of  eternal  torment.  Oh  wretched  mankind,  for  that  God  hath 
chosen  thee  as  a  son,  granting  thee  paradise,  whereupon  thou, 
O  wretched  one,  by  the  operation  of  Satan  didst  fall  under  the 
displeasure  of  God,  and  wast  cast  out  of  paradise  and  condemned 
to  the  unclean  world,  where  thou  receivest  all  things  with  toil, 
and  every  good  work  is  taken  from  thee  by  continual  sinning. 
And  the  world  simply  laugheth,  and,  what  is  worse,  he  that 
is  the  greatest  sinner  laughejh_mp£e_jtha^_th^j:est:_  It  will  be, 
therefofeT^s  ye  have  said :  that  God  will  give  the  sentence  of 
eternal  death  upon  the  sinner  who  laugheth  at  his  sins  and 
weepeth  not  therefor.' 

cmt>. 

'  The  weeping  of  the  sinner  ought_to  be  as  that  of  a  fathgr_ffiho 
weepeth  over'  his   son  nigh  to  death.     On  rnadness  of  man,  that 
weepest  over  the  body  from  which  the  soul  is  departed,  and  weepest 
not  over  the  soul  from  which,  |  through  sin,  is  departed  the  mercy  109Ij 
of  God  ! 

'  Tell  me,  if  the  mariner,  when  his  ship  hath  been  wrecked  by 
a  storm,  could  by  weeping  recover  all  that  he  had  lost,  what  would 
he  do  ?  It  is  certain  that  he  would  weep  bitterly.  But  I  say 
unto  you  verily,  tEatin  every  thing_  wherein  a  jnan_ ffi£^£th_jjj 
sinneth^save  onlv^whe^^hejweepetEfor  his  sin.  For  every  misery 
that  cometh^to  man  cometh  to  him  from  God '  for  bis  salvatio^ 
?6  Ihat  ho  ought  to .jgjoice  thereat.^  But  sin  cometh  from  the 
Qevil  for  the  damnation  of  man,  and  at  that  man  is  not  sad. 
'Xssuredly  here  ye  can  perceive  that  man  seieketh  loss  and  not 
profit.' 

Said  Bartholomew :   '  Lord,  what  shall  he  do  who  cannot  weep 

y.       - - — — 

for  that  his  heart  is  a  stranger  to  weeping  1 '  Jesus  answered  : 
^TN  ot  all  THose  wh~o  shed  tears  weep,  O  Bartholomew.  As  God 
liveth c,  there  are  found  men  from  whose  eyes  no  tear  hath  ever 
fallen,  and  they  have  wept  more  than  a  thousand  of  those  who 


*  Great  lamentation  (?).  b  The  Chapter  of  weeping  in  repentance. 

e  By  the  living  God. 


v 


238  THE  GOSPEL  OF  BARNABAS 

110a  di  mille  di  quelli  che  lachrimano  .  |  il  pianto  del  pechatore  he 
uno  chonsumamento  di  hafeto  terreno  per  empito  di  dollore  . 
talmente  che  sichome  il  solle  chonserua  quella  chossa  che 
sopra  si  pone  da  putrefatione  .  chossi  quessto  sconsumameto 
chonserua  la  anima  da  pechato  .  se  Dioa  donassi  lachrime 
al  uero  penitente  quanta  aqua  ha  il  mare  molto  piu  ne  de- 
sidarebe  he  pero  quessto  dessiderio  .  sconsuma  quel  pocho 
humore  che  uorebe  uscire  chome  sconsuma  una  ardente 
fornaze  una  goza  di  aqua  .  Ma  cholloro  che  facilmente  si 
prorompono  im  pianto  sono  chome  il  ehauallo  che  tanto  piu 
presto  elgi  chamina  quanto  meno  he  charge  . 


In  uerita  ui  sono  homeni  che  hano  lo  affeto  interiore  he  le 
lachrime  essteriori  .  ma  chie  quessto  uno  hieremia  trouerasi  . 
Nel  pianto  DIG  missura  piu  il  dollore  che  le  lachrime  .  allora 
disse  ioane  ho  maestro  chome  perde  lo  homo  piangendo  le 
altre  chosse  che  il  pechato  .  Risspose  iessu  se  herode  ti  donas|se 
110bin  chusstodia  uno  mantello  he  dapoi  lo  leuasi  da  te  haressti 
ragione  di  piangere  .  no  disse  ioane  .  allora  disse  iessu  hor  meno 
ragione  ha  lo  homo  de  piangere  quando  elgi  perde  qualche 
chossa  ouero  non  ha  quello  che  uorebe  .  imperoche  il  tutto 
uiene  dalla  mano  di  DIG  c  .  adonque  DIG  nom  potra  al  piazere 
suo  dissponere  delle  chosse  sui  d  ho  stolto  homo  .  che  tu  hai  per 
tuo  sollo  il  pechato  del  quale  dei  piangere  he  non  di  altra 
chossa  .  Disse  mateo  ho  maesstro  tu  hai  conffessato  hauanti 
tutta  iudea  che  DIG  non  ha  niuna  simillitudine  cho  lo  homo  he 
hora  tu  dici  .  che  lo  homo  riceue  dalla  mano  di  DIG  adonque 
DIG  hauendo  mani  elgia  simillitudine  chon  lo  homo  .  Risspose 
iessu  tu  sei  in  herrore  ho  mateo  he  molti  chossi  hano  herrato 
non  sapendo  il  senso  delle  parolle  .  perche  lo  homo  deue 
chonsiderare  delle  parolle  non  lo  essterno  ma  il  sensso  essendo 
che  la  uoce  humana  he  chome  uno  interpetre  fra  noi  he 
DIG  .  hora  non  sapete  che  uolendo  parllare  DIG  alii  padri 


a  t^Uj  ill.  b  csLJI  ^  p,J 

«   ill  XLC   ^  J^  d  ^1   J-^   cr*   J^l^^«   *ill   u^-5^*   ^- 


OF  MOURNING  FOR  SIN 


a  consumption  of  earthly  110a 


Insomuch  that   just   as  the 


affectioja-4j^yehemeuce  of  sorrow. 


sunshine  preserveth  from  putrefaction  what  is  placed  uppermost, 
even  so  this  consumption  preserveth  the  soul  from  sin.  If  God  a 
should  grant  tears  to  the  true  penitent  as  many  as  the  sea  hath 
waters  he  would  desire  far  more  :  and  so  this  desire  consumeth 
that  little  drop  that  he  fain  would  shed,  as  a  blazing  furnace 
consumeth  a  drop  of  water.  But  they  who  readily  burst  into 
wee pmg_axie_Jike_the  horse  that  goeth  the  faster  the  more  lightly^ 
n~e  is  laden.' 


'  Verily  there  are  men  who  have  both  the  inward  affection  and 
thlftmtward  tears.  But  he  who  is  thus^jwill  be  a  JeremiabA  In 
weeping,  God  measureth  more  the  sorrow  than^the  tears.' 
"*~*Then  said  John :  '  O  master,  how  dftft  man  lose  in  weeping 
over  things  other  than  sin  1 '  d&i.  J 

Jesus  answered :  '  If  Herod  should  give  thee  |  a  mantle  to  keep 
for  him,  and  afterwards  should  take  it  away  from  thee,  wouldest 
thou  have  reason  to  weep  1 ' 

'  No,'  said  John.  Then  said  Jesus  :  '  Now  hath  man  less  reason 
to  weep  when  he  loseth  «ught,  or  hath  not  that  which  he  would ; 
for  all  cometh  from  the  hand  of  God  c.  Accordingly,  shall  not  God 
have  power  to  dispose  at  his  pleasure  of  his  own  things  d,  0  foolish 
man  ?  For  thou  hast  of  thine  own,  sin  alone ;  and  for  that  oughtest 
thou  to  weep,  and  not  for  aught  else.' 

Said  Matthew :  '  O  master,  thou  hast  confessed  before  all 
Judaea  that  God  hath  no  similitude  like  man,  and  now  thou  hast 
said  that  man  receiveth  from  the  hand  of  God ;  accordingly,  since 
God  hath  hands  he  hath  a  similitude  with  man.' 

Jesus  answered  :  '  Thou  art  in  error,  0  Matthew,  and  many 
have  so  erred,  not  knowing  the  sense  of  the  words.  For  man 
ought  to  consider  not  the  outward  [form]  of  the  words,  but  the 
sense ;  seeing  that  human  speech  is  as  it  were  an  interpreter 
between  us  and  God.  Now  know  ye  not,  that  when  God  willed  to 


»  God  bestows.  b  The  Chapter  of  loss  in  weeping.  c  Every 

thing  is  from  God.  d  God  to  whom  be  praise,  God  is  possessor,  every 

thing  is  from  God. 


1  Cp.  Lam.  i.  12,  &c. 


240  THE  GOSPEL  OF  BARNABAS 

nosstri  sul  monte  sina  .  chridorno  li  padri  nosstri  parllaci  tu 
llla  ho  moisse  he  non  |  ci  parlli  DIG  azioche  non  moriamo  .  he  che 
chossa  disse  DIG  a  per  essaia  proffeta  se  no  che  tanto  quanto  he 
lontano  il  cielo  dalla  terra  chossie  lontano  le  uie  di  DIG  dalle 
uie  deli  homeni  .  he  li  pensieri  di  DIG  dalli  pensieri  deli  ho- 
meni  . 


DIG  he  tanto  inmenso  che  tremo  ha  nararlo  .  Ma  bissogna 
che  io  ui  fazia  una  propositione  .  Dichoui  adonque  che  noue 
sono  li  cielli  li  quali  sono  distanti  luno  dal  altro  chome  he 
distante  il  primo  cielo  dala  terra  .  il  quale  he  lontano  dalla 
terra  einqueceto  hanni  di  strada  onde  la  terra  he  lontana  dallo 
piu  alto  ciello  quatro  millia  he  cinquecento  hanni  di  strada  . 
io  ui  dicho  adonque  che  ha  proportione  del  primo  cielo  uno 
ponto  di  ago  he  il  primo  cielo  ha  proportione  del  secondo  he 
similmente  uno  ponto  .  he  chossi  tutti  li  cieli  sono  inferiori  luno 
dello  altro  .  Ma  tutta  la  grandezza  della  terra  con  quella  de 


lllb  tutti  li  cieli  ha  proportione  del  parradisso  he  uno  ponto 


anz 


uno  grano  di  harena  elgi  smisurata  quessta  grandezza  .  Ris- 
sposero  li  dissepoli  si  certo  .  Disse  allora  iessu  uiue  DIG  c  alia 
chui  pressenzza  sta  la  anima  mia  che  il  tutto  auanti  di  DIG  he 
pichollo  chome  uno  grano  di  arena  d  .  he  DIG  he  tante  uoltc 
maggiore  quanti  grani  di  harena  andaria  ha  riempire  tutti  li 
cieli  he  il  parradisso  he  piu  .  hora  penssate  uoi  se  DIG  habia 
proportione  chon  Io  homo  che  he  uno  pocho  di  fango  che  sta 
sopra  la  terra  .  guarddate  adonque  di  pilgiare  il  senso  he  non 
le  parolle  nude  se  uollete  hauere  la  uitta  hetterna  .  Risposero 
adonque  li  dissepoli  sollo  DIG  polle  chonossere  se  stesso  he 
ueramente  he  chome  disse  esaia  profeta  elgie  asscoxo0  dalli 
sensi  humani  .  Risspose  iessu  chosi  e  uero  onde  quando  saremo 
im  paradisso  chonossceremo  DIG  chome  qui  si  chonosse  il  mare 
chon  una  gozza  di  aqua  sallata  .  Ritornando  al  mio  parllare  ui 
dicho  che  sollo  si  de  pianggere  per  il  pechato  he  perche 


4)1. 


OF   THE   IMMENSITY   OF   GOD  241 

speak  to  our  fathers  on  mount  Sinai,  our  fathers  cried  out:  "  Speak 
thou  to  us,  O  Moses,  and  let  not  |  God  speak  to  us,  lest  we  die  l  "  1 
And  what  said  God  a  by  Isaiah 2  the  prophet,  but  that,  so  far  as  the 
heaven  is  distant  from  the  earth,  even  so  are  the  ways  of  God 
distant  from  the  ways  of  men,  and  the  thoughts  of  God  from  the 
thoughts  of  men  ? 


'  God  is  so  immeasurable  that  I  tremble  to  describe  him.     But 
it  is  necessary  that  I  make  unto  you  a  proposition.     I  tell  you.  / 

xthen,  that.thejiea.vensa.re  nine  3  and_that  they  are  distant  from 
another  eveiTasJhTfirst  heaven  iTTHstant  from~thTearth, " 

'•  •     •    -         '         — — ^~  ,^L&A/^Q/y 


which   is   distant   from   the    earth   five   hundred 


--  -  -  ^  - 

JLereoretheearth   isdistantmm;TTfl 


, . —        — 0 heaven    four 

thousand  ^niL five  hundrgcTvears'  Journey.     I  tell  yon,  nnnnrdiVJ^T 
that  [the  earth]  is  in  proportion  to  the  first  heaven  as  the  point      ^ ^(YT) 
of  a  needle,  and  the  first  heaven  in  like  manner  is  in  proportion 
to  the  second  as  a  point,  jmd_sonilarly  all  the  heavens  are  inferior 
eachj)ne_to  the  next.  But 'all  the  size  of  the  earth  with  that  of  all 
J[fie  heavens  isjn  proportio^lojmradise_aFa~plimtn""ay>  as  a  grarn~lllb 
o^sand-^^Js  this  greatness  immeasurable  1  '          '    * "~ 

The  disciples  answered  :  '  Yea,  surely.' 

Then  said  Jesus:  'As  God  livethc,  in  whose  presence  my  soul 
standeth,  the  universe  before  God  is  small  as  a  grain  of  sand  d,  and 
God  is  as  many  times  greater  [than  it]  as  it  would  take  grains  of 
sand  to  fill  all  the  heavens  and  paradise,  and  more.  Xow  consider 
ye  if  God  hath  any  proportion  with  man,  who  is  a  little  piece  of 
clay  that  standeth  upon  the  earth.  Beware,  then,  that  ye  take  the 
sense  and  not  the  bare  words,  if  ye  wish  to  have  eternal  life.' 

The  disciples  answered  :  '  God  alone  can  know  himself,  and 
truly  it  is  as  said  Isaiah5  the  prophet:  "He  is  hidden  e  from 
human  senses."  '  *  " 


Jesus  answered  :  '  So  is  it  true  ;  wherefore,  when  we  are  in 
paradise  we  shall  know  God,  as  here  one  knoweth  the  sea  from 
a  drop  of  salt  water.' 

'  Returning  to  my  discourse,  I  tell  you  that  for  sin  alone  one 

a  God  to  whom  be  praise.  "  The  Chapter  of  the  excellency  of  God. 

0  By  the  living  (Joel.  d  God  is  greatest.  e  God  is  hidden. 

1  Exod.  xx.  19.  2  Isa   ]v_  Qf  s  Cj)   beiOW;  p>  Igob  4  Thjg 

tradition  of  500  years' distance   between  each  heaven  is  found  in  Jerus. 
Talmud,  Ber.  ix.     See  Introduction.  5  Cp.  Isa.  xly.  15. 


242  THE  GOSPEL  OF  BARNABAS 

pechando  lo  homo  habandona  DIG  chreatore  suo  *  .  Ma  chome 
112a  pian  |  gera  cholui  che  atende  ha  chrapule  he  chonuiti  .  elgi 
piangera  chome  dara  fuoeho  il  giazio  .  El  bissogna  conuertire 
le  chrapulle  in  geiunio  se  uollete  signoregiare  li  sensi  uosstri 
perche  chosi  lo  signoregio  DIO  nosstro  .  Disse  Tadeo  adonque 
DIG  ha  sensso  da  signoregiare  .  Risspose  iessu  ritornate  pure 
la  chon  dire  DIG  ha  chossi  DIG  he  tale  ditemi  .  lo  homo  algi 
il  senso,  si  Rissposero  li  dissepoli  .  disse  iessu  si  troua  homo 
che  habia  uita  in  lui  he  non  hoperi  in  lui  il  senso  .  No 
dissero  li  dissepoli  .  Voi  ue  ingganate  disse  iessu  perche 
cholui  che  he  horbo,  sordomuto  he  stropiato  doue  he  il 
senso  he  quando  lo  homo  he  trassmortito  .  si  smarinio  allora 
li  dissepoli  quado  iessu  disse,  tre  chosse  sono  che  fa  lo  homo 
che  he  la  anima  il  senso  he  la  charne  ogniuno  da  per  sse 
separate  .  chreo  DIG  b  nosstro  chome  hauete  intesso  la  anima 
he  il  chorpo  ma  non  hauete  hanchora  intesso  chome  chreo 
il  sensso  .  pero  dimani  ha  DIG  piazendo  ui  diro  il  tutto  he 
deto  quessto  iessu  resse  le  gratie  ha  DIG  he  prego  per  sallute 
112b  del  popullo  nostro  |  dicendo  ogniuno  di  noi  amem  . 


Fata  la  oratione  di  haurora  .  iessu  sedete  sotto  una  palma 
he  iuui  se  auicinorno  li  suoi  dissepoli  .  allora  disse  iessu 
Viue  DIG  d  alia  chui  pressenzza  sta  la  anima  mia  che  molti 
sono  inganati  circha  alia  uita  nosstra  .  perche  he  tanto 
chongionta  la  anima  he  il  senso  he  la  charne  che  la  magiore 
parte  delli  homeni  affermano  la  anima  he  il'  senso  una  isstessa 
chossa  .  diuidendola  per  operatione  he  nom  per  essenzza 
chiamandola  anima  sensitiua  uegetatiua  he  intelletiua  .  Ma 
in  uerita  ui  dicho  che  la  anima  he  una  che  intende  he  uiue  . 
ho  sciochi  doue  trouerano  la  anima  intelletiua  senza  uita  certo 
giamai  .  Ma  trouerasi  bene  la  uita  senzza  sensi  chome  nello 
semiuiuo  si  uedera  quando  il  senso  lo  abanddona  .  Risspose 


*  il.  b  Jfla.  il. 


THE   SOUL   AND   THE   SENSE  243 

ought  to  weep,  because  by  sinning  man  forsaketh  his  Creator  a.    But 
how  shall  he  weep  |  who  attendeth  at  revellings  and  feasts  ?     He  112" 
will  weep  even  as  ice  will  give  fire  !     Ye  needs  must  turn  revel- 
lings  into  fasts  if  ye  will  have  lordship  over  your  senses,  because 
even  so  hath  our  God  lordship.' 

Said  Thaddaeus  :  '  So  then,  God  hath  sense  over  which  to  have 
lordship.' 

Jesus  answered:  'Go  ye  back  to  saying,  "God  hath  this,"  "God 
is  such1  "  1  Tell  me,  hath  man  sense  1  ' 

'  Yea,'  answered  the  disciples. 

^  Said  Jesus  :  '  Can  a  man  be  found  who  hath  life  in  him,  yet  in 
him  sense  worketh  not  ?  ' 

'  No,'  said  the  disciples. 

'Ye  deceive  yourselves,'  said  Jesus,  'for  he  that  is  blind,  deaf, 
dumb,  and  mutilated—  where  is  his  sense  ?  And  when  a  man  is  in 
a  swoon  1  ' 

Then  were  the  disciples  perplexed  ;  when  Jesus  said  :  '  Three 
things  there  are  that  make  up  man:  that  is,  the  soul  and  the 
sense  and  the  flesh,  each  one  of  itself  separate.  Our  God  created  *> 
the  soul  and  the^bodyjise  have  heard,  but  ye 


£^^^        the  SenSe>  "~^^relofe^o-^o7rW;  if  God 
1  wmTeTT  you  aTI7~~~— 

And  having  said  this  Jesus  gave  thanks  to  God,  and  prayed  for 
the  salvation  of  our  people,  |  every  one  of  us  saying  :  '  Amen.'  11  2b 

CVIc. 

When  he  had  finished  the  prayer  of  dawn,  Jesus  sat  down  under 
a  palm  tree,  and  thither  his  disciples  drew  nigh  to  him.  Then 
said  Jesus:  '  As  God  livethd  in  whose  presence  standeth  my  soul, 
m2£ZJ»™Jeceivfi(L^  For  so  closely  are  the 

eouj  and  the  sense  joined  together,  that  the  more  part  of  men 
affirm  the  soul  and  the  sense  to  be  one  and  the  same  thing, 
dividing  it  by  operation  and  not  by  essence,  calling  it  the  sensitive' 
vegetative,  and  intellectual  soul2.  ]Jut  verily  I  say  to  you,  the 
soul  is  one,  which  thinketh  and  liveth.  O  foolish  ones,  where'  will 


a  °»  °ld  CreateS'  b  G°d  the  Creator'  °  The  ChaPter  °f  the  soul. 

0  .By  the  living  God. 


«     M-  a  A  f°rm  °f  the  Aristotelian  doctrine,  familiar  in 

the  Middle  Ages,  seems  to  be  aimed  at.     Cp.  Nic.  Eth.  i.  13. 


R   2 


244  THE  GOSPEL  OF  BARNABAS 

tadeo  ho  maestro  quando  il  senso  habandona  la  uita  lo  homo 
non  ha  uitta  .  Risspose  iessu  non  e  uero  quessto  per]  che 
113a  lo  homo  he  priuo  di  uita  quando  la  anima  si  parte  .  perche 
la  anima  non  torna  piu  nel  chorpo  se  non  per  mirachollo3 
ma  il  senso  si  parte  per  paura  che  elgi  riceue  ouero  per 
grande  dollore  che  habia  la  anima  .  perche  il  senso  DIG 

10  a  chrehatob  de  dilleto  he  sollo  di  quello  uiue  sichome  il 
chorpo   uiue   di    cibi    he   la  anima   uiue   di   chognitione   he 
amore  .  quessto   elgie   hora  rebelo   della   anima  per   sdegno 
che   elgia   di   essere   priuo   del   dileto   del    parradisso   per  il 
pechato   .    onde   he   soma    neccessita   di    nutrirlo   di    dilleto 
spirituale   chi   non   uolle   che   lui    uiua   di   dilleto  chamalle 
intedete  uoi  .  Vi  dicho  in  uerita  che  DIO  auendollo  chreato 

11  chondano  allo  infferno  he  alle  neui  he  giazi  intollerabili  . 
perche  elgi  diceua  di  essere  DIO  ma  quando  elgi  lo  priuo  di 
nutrimento  chon  leuarli  il  cibo  confesso  di  essere  seruo  di 
DIO  he  opera  delle  sui   mani  .   he  hora  ditemi  nelli  empij 
il  senso  chome  hopera  certo  he  che  elgie  chome  DIO  in  loro  . 

H3b  imperoche  seguitano  |  il  senso  habandonando  la  ragione  he 
la  leggie  di  DIO  .  onde  riusiscono  abomineuoli  senza  opperare 
bene  ueruno. 

CVIIc. 

Pero  la  prima  chossa  che  seguita  il  dollore  del  pechato  he 
il  degiuno  .  perche  cholui  che  uede  uno  cibo  darli  inffermita 
perche  teme  la  morte  .  dapoi  il  dollersi  di  hauerlo  mangiato 
lo  abandona  per  no  inffermarsi  .  chosi  deue  fare  il  pechatore 
che  chonossendo  il  dilleto  hauerlo  fato  pechare  chontra  DIO 
chreatored  suo  seguitando  il  senso  in  quessti  beni  monddani  . 
si  dolgia  di  hauere  chossi  fato  perche  lo  priua  di  DIO  uita e 
sua  he  li  da  la  morte  hetterna  dello  infferno  .  Ma  perche 

10  homo  uiuendo  bissogna  di  quessti  beni   mondani  riceuere 
quiui  he  neccessario  il  degiuno  .  onde  uengi  ha  mortiffichare 

11  senso   he   chonoscere   DIO  suo   signoref  .  he  quando  uedi 


ill. 
jJli.   ill.  e   fU-   ill.  f  ulkL-   ill. 


THE   SOUL   AND  THE   SENSE 


245 


Thaddaeus  answered  :  '  0  master^jyhen  the  sense  le£ 
a  man  hath  not  life.' 

*"~Jesus  answered :  '  This  is  not  true,  because  |  man  is  deprived  113a 
of  life  when  the  soul  departeth  ;  because  the  soul  returneth  not  any 
more  to  the  body,  save  by  miracle  a.    But  sense  departeth  by  reason^ 
nf  f<»nrjT|j)t,  it.  rftr.eivgtVL  or  by   reason  of  great  sorrow  that  the 
soul  hath.     Fm^ai^^flt'1l-G24^rea^l>  /or  pleasure,_an.d__bj^ 


that  alone  it  liveth,  even  as  the  body  liveth  by  food_and  the 

is   now  rebellious 


liyeth  by  knowledge  and  hove.  j?his 
against  the  soul,  through  indignation  that  it  hath  at  being  deprived 
of  the  pleasure  of  paradise  through  sin.  Wherefore  there  is  the 
greatest  need  to  nourish  it  with  spiritual  pleasure  for  him  who 
willeth  not  that  it  should  live  of  carnal  pleasure.  Understand  ye  1 
Verily  I  say  unto  you,  that  God  having  created  it  condemned  it  to 
hell  and  to  intolerable  snow  and  ice  ;  because  it  said  that  it  was 
God ;  .but  when  he  deprived  it  of  nourishment,  taking  away  its 
food  from  it,  it  confessed  that  it  was  a  slave  of  God  and  the  work 
of  his  hands.  And  now  tell  me,  how  doth  sense  work  in  the* 
ungodlyj  Assuredly ,TFis  as  God  in  them  :  seeing  that  they  follow  | 
sense,  forsaking  reason  and  the  law  of  God.  Whereupon  they  113b 
become  abominable,  and  work  not  any  good.' 


CVII  o. 

'And  so  the  first  thing  that  followethsorrow  for  sin  is  fasting^ 
For~TTe"  that  Seeth"  that  a  certain  lood  maketh  him  sick,  for  that  he 
feareth  death,  after  sorrowing  that  he  hath  eaten  it,  forsaketh 
it,  so  as  not  to  make  himself  sick.  So  ought  the  sinner  to  do. 
Perceiving  that  pleasure  hath  made  him  to  sin  against  God  his 
creator  d  by  following  sense  in  these  good  things  of  the  world,  let  him 
sorrow  at  having  done  so,  because  it  depriveth  him  of  God,  his  lifeje, 
and  giveth  him  the  eternal  death  of  hell.  But  because  man 
while  living  hath  need  to  take  these  good  things  of  the  world, 
fasting  is  needful  here.  So  let  him  proceed  to  mortify  sense 
and  to  know  God  for  his  lord  f.  And  when  he  seeth  the  sense  abhor 


a  God  created  the  soul, 
fasting.  d  God  creates. 


God  creates.  °  The  Chapter  of 

e  By  the  living  God.  '  God  is 


246  THE  GOSPEL  OF  BARNABAS 

che   il   senso   haborisse   li   degiunij    meti   li   auanti   il  stato 
inffernale    doue    hiuui    niuno    dilleto    ma    inffinito    dollore  | 

114a  se  riceue  .  he  met/ill  dauanti  le  dellitie  del  paradisso  le  quali 
sono  tali  che  uno  grano  di  una  del  paradisso  he  milgiore  de 
tutte  le  dellitie  del  monddo  .  che  chosi  stara  quieto  facilmente 
perche  elgie  melgio  chontentarsi  del  pocho  per  riceuere  il 
molto  .  che  essere  sfrenato  nel  pocho  he  essere  priuo  de  il 
tutto  stando  in  tormento  .  Vi  douete  harechordare  del 
richo  hepulone  per  bene  degiunare  perche  elgi  quiui  in 
terra  uollendo  ogni  giorno  conuitare  delitiosamente  .  fu 
priuo  in  etterno  di  una  gozza  di  aqua  .  he  lazaro  chon- 
tentandossi  di  minucioli  quiui  in  terra  in  etterno  stara  nelle 
dellitie  del  paradisso  abondantissime  .  Ma  stia  chauto  il 
penitente  imperoche  satana  cercha  di  scancellare  ogni  bona 
oppera  he  piu  nel  penitente  che  in  altri  .  imperoche  il 
penitente  lie  rebellato  he  di  suo  fidato  seruo  sie  chonuertito 
in  suo  rebello  innimicho  onde  inzio  satana  .  cerchera  di  fare 
che  non  degiuni  ha  moddo  ueruno  sotto  pretessto  de  im- 

114b  f  ermita  he  quando  quessto  non  uallera  lo  inuite  |  ra  ad  uno 
esstremo  degiuno  azioche  se  infermi  he  poi  uiua  delitios- 
samente  .  he  questo  non  consequedo  cerchera  di  farlo  ponere 
il  suo  degiuno  sollo  nel  chorporale  cibo  azioche  sia  simille 
ha  lui  .  che  giamai  non  manggia  he  sempre  pecha  .  Viue 
Dioa  che  elgie  habomineuolle  il  priuare  il  chorpo  di  cibo  he 
riepire  la  anima  di  superbia  dissprezando  quelli  che  non  degiu- 
nano  tenendosi  da  milgiori  .  Ditemi  lo  inffermo  si  gloriera 
elgi  della  dieta  che  li  fa  fare  il  medicho  he  chiamera  pazzi 
cholloro  che  non  stano  ha  dieta  certo  no  .  Ma  si  dollera 
della  infirmita  per  la  quale  li  bissogna  stare  ha  dieta  . 
chossi  ui  dicho  che  il  penitente  non  debe  gloriarsi  dello 
degiuno  he  dissprezare  quelli  che  non  degiunano  .  Ma  deue 
dollersi  del  pechato  per  il  qualle  degiuna  .  Ne  prochuri 
cibi  dellichati  il  penitente  che  degiuna  ma  de  uilli  cibi  si 
chontenti  .  hora  dara  lo  homo  cibi  dellichati  al  chane  che 


OF   PENITENCE  AND   FASTING  247 

fastings,  let  him  put  before  it  the  condition  of  hell,  where  no 
pleasure  at  all  but  infinite  sorrow  |  is  received ;  let  him  put  before  114° 
it  the  delights  of  paradise,  that  are  so  great  that  a  grain  of  one  of 
the  delights  of  paradise  is  greater  than  all  those  of  the  world. 
For  so  will  it  easily  be  quieted ;  for  that  it  is  better  to  be  content 
with  little  in  order  to  receive  much,  than  to  be  unbridled  in  little 
and  be  deprived  of  all  and  abide  m  torment. 

'T'rYel)ughirto  jgmember  the  rich  feaster 1  in  order  to  fast  well. 
For  he,  wishing  here  on  earth  to  fare  deliciously  every  day,  was 
deprived  eternally  of  a  single  drop  of  water :  while  Lazarus,  being 
content  with  crumbs  here  on  earth,  shall  live  eternally  in  full 
abundance  of  the  delights  of  paradise.  — — 

'  But  let  the  penitent  be  cautious ;  for  that  Satan  seeketh  to 
annul  every  good  work,  and  more  in  the  penitent  than  in  others, 
for  that  the  penitent  hath  rebelled  against  him,  and  from  being 
his  faithful  slave  hath  turned  into  a  rebellious  foe.  Wheieupon 
Satan  will  seek  to  cause  that  he  shall  not  fast  in  any  wise,  under 
pretext  of  sickness,  and  when  this  shall  not  avail  he  will  invite 
him  |  to  an  extreme  fast,  in  order  that  he  may  fall  sick  and  after 
wards  live  deliciously.  And  if  he  succeed  not  in  this,  he  will  seek 
to  make  him  set  his  fast  simply  upon  bodily  food,  in  order  that  he 
may  be  like  unto  himself,  who  never  eateth  but  always  sinneth. 

'  As  God  liveth a,  it  isabominable  to  deprive  the_bod^jof  food 


and  nliTKe^soul  with  pride,  despising ^them  that  fast  not,  and 
holding  oneself  better  {Fan  tEey.  Tell  me,  will  the  sick  man  boast 
of  the  diet  that  is  imposed  on  him  by  the  physician,  and  call 
them  mad  who  are  not  put  on  diet  ?  Assuredly  not.  But  he  will 
sorrow  for  the  sickness  by  reason  of  which  he  needs  must  be  put 
upon  diet.  Even  so  I  say  unto  you,  that  the  penitent  ought  not  to 
boast  in  his  fast,  and  despise  them  that  fast  not ;  but  he  ought  to 
sorrow  for  the  sin  by  reason  whereof  he  fasteth.  Nor  should  the 
penitent  that  fasteth  procure  delicate  food,  but  he  should  content 
himself  with  coarse  food.  Now  will  a  man  give  delicate  food  to 
the  dog  that  biteth  and  to  the  horse  that  kicketh  ?  No,  surely, 


*  By  the  living  God. 


1  See  above,  23*"  (p.  50). 


248  THE  GOSPEL  OF  BARNABAS 

morde  he  al  chaualo  che  chalcitra  certo  no  .  Ma  sibene  allo 
chontrario  he  quessto  bastiui  circha  allo  degiuno  . 


115* 

Pero  asscoltate  che  io  ue  diro  del  uigillare  .  perche  sichome 
ui  ssono  di  dui  sorte  il  dormire  zio  e  de  il  chorpo  he  della  anima 
chossi  bissogna  essere  chauti  nel  uigillare  per  modo  che 
uigillando  il  chopo  non  dormi  la  anima  b  .  che  quessto  saria 
grauissimo  hero  re  .  ditemi  per  simillitudine  elgie  uno  homo 
che  chaminando  si  percuote  intuno  sasso  il  qualle  per  non 
ui  perchuotere  piu  chon  il  piedi  ui  percuote  chon  il  chapo  . 
qualle  he  la  chonditione  di  talle  homo  .  Rissposero  li  dissepoli 
missero  perche  elgie  ferneticho  talle  homo  .  allora  disse  iessu 
bene  hauete  rissposto  perche  in  uerita  ui  dicho  che  cholui 
che  uigillia  chon  il  chorpo  he  dorme  chon  la  anima  he  fer 
neticho  .  he  tanto  piu  difficille  da  churare  quanto  he  piu 
graue  la  inffirmita  spiritualle  dalla  chorporalle  .  onde  talle 
missero  si  gloriera  di  non  dormire  chon  il  chorpo  che  he 
115b  piede  della  uitta  he  non  |  si  hachorgie  la  sua  misseria  che 
dorme  chon  la  hanima  chapo  della  uita  .  il  sono  della  anima 
he  la  obliuione  di  DIG  c  he  del  suo  tremendo  iuditio  .  onde 
la  anima  che  uigillia  he  quella  che  in  ogni  chossa  in  ogni 
locho  chonosse  DIO  he  in  ogni  chossa  per  ogni  chossa  he  sopra 
ogni  chossa  ringratia  sua  maessta  .  chonossendo  che  semprc 
in  ogni  momento  riceue  gratia  he  misserichordia  da  Diod. 
onde  chon  timore  di  sua  maessta  sempre  lintona  la  horechia 
quella  uoce  angellicha  .  chreature  uenite  al  iuditio  perche 
il  uosstro  chreatore  ui  uolle  iudichare  .  pero  sollita  sta  sempre 
nel  seruitio  di  DIO  .  Ditemi  che  chossa  dessiderate  piu  di  uedere 
al  lume  di  una  stella  ouero  allo  lume  del  solle  .  Risspose  andrea 
al  lume  del  solle  ho  maesstro  perche  al  lume  della  stella  nom 
potiamo  uedere  li  uicini  monti  .  he  allo  lume  del  solle  uediamo 


ill. 


OF   SLEEPING  AND   WATCHING  249 

but    rather  the  contrary.      And  let  this  suffice  you   concerning 
fasting/ 

CVIII*.  U5a 

'  Hearken,  then,  to  what  I  shall  say  to  you  concerning  watching. 
For  just  as  there  are  two  kinds  of  sleeping,  viz.  that  of  the  body 
and  that  of  the  soul,  even  so  must  ye  be  careful  in  watching  that^. 
.jyhile  the  body  watcheth  the  souLslgapnot b.  For  this  would  be 
a  most  grievous  error.  Tell  me,  in  parable  :  there  is  a  man  who 
whilst  walking  striketh  himself  against  a  rock,  and  in  order  to 
avoid  striking  it  the  more  with  his  foot,  he  striketh  with  his  head, — 
what  is  the  state  of  such  a  man  ? ' 

E^'  Miserable,'  answered  the  disciples,  '  for  such  a  man  is  frenzied.3 
Then  said  Jesus :  '  Well  have  ye  answered,  for  verily  I  say  to 
you  that  he  who  watcheth  with  the  body  and  sleepeth  with  the 
soul  is  frenzied.  As  the  spiritual  infirmity  is  more  grievous  than 
the  corporeal,  even  so  is  it  more  difficult  to  cure.  Wherefore,  shall 
such  a  wretched  one  boast  of  not  sleeping  with  the  body,  which  is 
the  foot  of  the  life,  while  |  he  perceiveth  not  his  misery  that  he  115b 
sleepeth  with  the  soul,  which  is  the  head  of  the  life  1  The  sleep 
of  the  soul  is  forgetfulness  of  Godc  and  of  his  fearful  judgement. 
ThlTsoul,  then,  that  watcheth  is  TEat  which  in  everything  and  in 
every  place  perceiveth  God,  and  in  everything  and  through  every 
thing  and  above  everything  giveth  thanks  to  his  majesty,  knowing 
that  always  at  every  moment  it  receiveth  grace  and  mercy  from 
God  d.  Wherefore  in  fear  of  his  majesty  there  always  resoundeth 
in  its  ear  that  angelic  utterance — "  Creatures,  come  to  judgement, 
for  your  Creator  willeth  to  judge  you."  For  it  abideth  habitually 
ever  in  the  service  of  God.  Tell  me,  whether  do  ye  desire 
the  more :  to_seeby  the  light  of  a  star  or  by  the  light  of  the_ 

sun?' 

• -* 

Andrew  answered  :  '  By  the  light  of  the  sun ;   for  by  the  light 

of  the  star  we  cannot  see  the  neighbouring  mountains,  and  by  the 
light  of  the  sun  we  see  the  tiniest  grain  of  sand.     Wherefore  we 


a  The  Chapter  of  sleep.  b  Whoever  serves  God  with  his  body, 

without    sleeping,    must   not  let   his   soul   sleep  with   his   body.     Inde. 
c  God  is  wise.  d  God  is  guidance  and  the  gracious  one. 


250  THE  GOSPEL  OF  BARNABAS 

la  minuta  harena  onde  chon  timore  chaminiamo  al  lume  della 
stella  .  Ma  al  lume  del  solle  sichuri  andiamo  . 


116* 

Risspose  iessu  .  hora  chosi  ui  dicho  che  douette  uigillare 
chon  la  anima  al  solle  di  iustitia  DIG  nosstro  he  non  ui  gloriare 
delle  uigillie  del  chorpo  .  Elglie  uerissimo  pero  che  il  sono 
chorporale  he  da  fugirsi  quanto  piu  si  pole  ma  in  tutto  elgi 
he  imposibile  .  per  essere  il  senso  he  la  charne  agrauato  da  cibi 
he  lo  intelleto  da  negotij  .  onde  cholui  che  uolle  pocho  dormire 
fugissca  li  tropi  negotij  he  il  molto  mangiare  .  Viue  Diob 
alia  chui  pressenza  sta  la  anima  mia  che  elgie  licito  dormire 
alquanto  ogni  notte  ma  non  e  giamai  licito  .  smenticharsi 
di  DIG  °  he  del  suo  tremendo  iuditio  d  che  il  sono  della  anima 
talle  obliuione  .  Risspose  cholui  che  scriue  ho  maesstro  chome 
poteremo  sempre  hauere  in  memoria  DIG  certo  che  ci  pare 
impossibile  .  Disse  iessu  chon  sospiro  quessta  he  la  maggiore 

116b  misseria  che  |  possi  patire  lo  homo  ho  barnaba  .  che  lo  homo 
nom  possi  quiui  in  terra  hauere  sempre  in  memoria  DIG  chreatore6 
suo  saluo  cholloro  che  sono  santi  .  imperoche  essi  sempre  hano 
in  memoria  DIG  perche  in  loro  hano  il  lume  della  gratia  di  DIG  f. 
talmente  che  nom  possono  smenticharsi  di  DIG  .  Ma  ditemi 
hauete  ueduto  choloro  che  lauorano  pietre  uiue  che  per  il 
chontinuo  essercitio  hano  talmente  imparato  ha  perchotere  . 
che  parllano  chon  altri  he  tutauia  perchuotono  il  fero  che 
lauora  la  pietra  sanza  guardare  il  fero  he  pure  non  si  per 
chuotono  le  mani  .  hora  chossi  fate  uoi  dessiderate  di  essere 
santi  se  uollete  superare  in  tutto  quessta  misseria  di  smemo- 
ragine  .  certo  he  che  la  aqua  spezza  le  durissime  pietre  cho 
una  gozza  perchotendoui  longo  tempo  .  sapete  perche  uoi 
non  hauete  superato  quessta  misseria  perche  no  la  chonossete 
che  he  pechato  .  Dichoui  adonque  che  elgie  herrore  quando  | 

117a  uno  principe  ti  dona  ho  homo  uno  pressente  che  tu  seri  li 


OF   SLEEPING  AND  WATCHING 


251 


walk  with  fear  by  the  light  of  the  star,  but  by  the  light  of  the  sun 
we  go  securely.  ' 


Jesus  answered  :  '  Even  so  I  tell  you  that  ye  ought  to  watch 
with  the  soul  by  the  sun  of  justice  [which  is]  our  God,  and  not  to 
boast  yourselves  of  the  watchings  of  the  body.  It  is  jmost  true, 
therefore,  that  bodily  sleep  is  to  be  avoided  as  much  as  is  possible, 


being  weighed  down  with  food  and  the  mind  with  business. 
"^erefoi-e  let  him  that  will  sleep  little  avoid  too  much  business 
and  much  food. 

'  As  God  liveth  b,  in  whose  presence  standeth  my  soul,  it  is  lawful 
to  sleep  somewhat  every  night,  but  it  is  never  lawful  to  forget 
God  c  and  his  fearful  judgementd:  and  the  sleep  of  the  soul  is  such 
oblivion.' 

Then  answered  he  who  writeth  :  '  O  master,  how  can  we  always 
have  God  in  memory  ?  Assuredly 


_it_seem 

Jesus,  with  a  siglTT^'Thisis  the  greatest  misery  that  |  man 
can  suffer,  0  Barnabas.     For  man  cannot  here  upon  earth  have 


L^i'eaLur^aiwayarrn'memory  ;  saving  them  tbati  jreholy,  for 
they  always  have  God  in  niemorj,  because  they  have  in  them  the 
Tight  ofthe  grace  of  God  f.  so  that^ey^cannot  forget^GocL  But 
tell  me,  have  ye  seen  them  that  work  quarried  stones,  how  by  their 
constant  practice  they  have  so  learned  to  strike  that  they  speak 
with  others  and  all  the  time  are  striking  the  iron  tool  that  worketh 
the  stone  without  looking  at  the  iron,  and  yet  they  do  not  strike 
their  hands  ]  Now  do  ye  likewise.  Desire  to  bebply  if  ye  wish 
tooyercpme  entirely  this  misery  of  forgeTfulnesZ  Sure  it  is  that 
water*  cleavetKThe  hardest  rocks  with  a  single  drop  striking  there 
for  a  long  period. 

'  Do  ye  know  why  ye  have  not  overcome  this  misery  ?  Because 
ye  have  not  perceived  that  it  is  sin.  I  tell  you  then  that  it  is  an 
error,  when  |  a  prince  giveth  thee  a  present,  O  man,  that  thou  117a 


a  The  Chapter  of  the  neglectful.  b  By  God  the  living.  e  It  is 

not  permitted  to  forget  God  and  the  resurrection.     The  sleep  of  [the] 
spirit.   Inde.  d  God  is  wise.  e  God  creates.  f  The  guidance 

of  God. 


252  THE  GOSPEL  OF  BARNABAS 

hochii  he  li  uolti  le  spalle  .  chossi  herano  cholloro  che  si 
smentichano  di  DIG  perche  in  ogni  tempo  .  lo  homo  riceue 
da  DIG  doni  he  missericordia  a  . 


Hora  ditemi  .  ogni  tempo  DIG  nosstro  ui  presentac  lo  certo  si 
perche  di  chontinuo  ui  minisstra  il  fiato  chon  il  qualle  uiuete  . 
in  uerita  in  uerita  ui  dicho  che  ogni  uolta  che  il  chorpo  uosstro 
riceue  il  fiato  doueria  dire  il  chore  uosstro  sia  ringratiato 
Diod  .  Allora  disse  ioane  elgie  uerissimo  il  tuo  parlare  ho 
maesstro  pero  insegnaci  il  modo  di  peruenire  ha  quessto 
beato  stato  .  Risspose  iessu  in  uerita  ui  dicho  che  non  si  per- 
uiene  ha  talle  stato  co  forze  humane  e  ma  sibene  per  misseri- 
chordia  di  DIG  signore  f  nosstro  .  Elgie  ben  uero  che  lo  homo 
deue  dessiderare  il  bene  azioche  DIG  ge  lo  dij  g  .  Ditemi  quando 
uoi  sette  a  menssa  riceuete  uoi  quelli  cibi  che  uoi  non  uollete 
117b  tampocho  guardare  no  cerjto  .  chosi  ui  dicho  che  uoi  non 
riceuerete  quello  che  uoi  non  uollete  desiderare  .  potente  he 
DIG  h  dessiderando  uoi  la  santita  di  f  arui  santi  piu  pressto  che 
non  si  sera  lo  hochio  ma  azioche  chonossi  lo  homo  il  dono 
he  il  donatore  .  DIG  nosstro  nolle  che  asspetiamo  he  diman- 
diamo  .  auete  ueduto  cholloro  che  si  exercitano  ha  saetare  allo 
seggno  .  certo  he  che  loro  saetano  molte  uolte  indarno  non 
dimeno  giamai  uolgiono  in  darno  saetare  ma  stano  sernpre 
chon  speranzza  da  dare  nello  segno  .  hora  quessto  fate  uoi  che 
sempre  dessiderate  di  hauere  in  memoria  DIG  nosstro1  .  he 
quando  ui  smentichate  dolleteui  che  DIG  ui  dara  la  gratia 
di  peruenire  ha  quanto  ui  ho1  deto  .  il  digiuno  he  uigillia 
spirituale  he  tanto  unito  uno  chon  laltro  che  rompendosi  la 
uigilia  subito  he  roto  il  digiuno  .  perche  pechando  lo  homo 


JuC     ^ 

.J»  eLJ 


.  oj 

MS.  uio. 


OF   KEEPING   GOD   IN   MIND 


253 


shouldst  shut  thine  eyes  and  turn  thy  back  upon  him.  Even  so 
do  they_err_yvho_  forget  God,  for  at  all  times  man  receiveth  from 
God  gifts  and  mercy  a.' 


'  Now  tell  me,  doth  our  God  at  all  times  grant  you0  [his  bounty]  ? 
Yea,  assuredly ;  for  unceasingly  he  ministereth  to  you  the  breath 
whereby  ye  live.  Verily,  verily,  I  say  unto  you,  every  time  that 
"your  body  receiveth  breath  your  heart  ought  to  say  :  "  Godbe 
thanked  !jf "  ' 

Then  said  John :  '  It  is  most  true  what  thou  sayest,  O  master  ; 
teach  us  therefore  thpwg.y  tn  attain  to  this  blessed  condition.' 

Jesus  answ~ered:  ' Verily  I  say  to  you,  one  cannot  attain  to  such 
condition  by  human  powers  e,  but  rather  by  the  mercy  of  God  our 
Lordf.  It  is  true  indeed  that  man  ought  to  desire  the  good  in 
order  that  God  may  give  it  him  s.  Tell  me,  when  ye  are  at  table 
do  ye  take  those  meats  which  ye  would  not  so  much  as  look  at  1 
No,  assuredly.  |  Even  so  I  say_unto_you  that  ye  shall  not  receive 
that  which  ye  will  not  desire.  God  is  able  h,  if  ye  desire  holiness,  to 
make  you  holy  in  less  time  than"  the  t^n]di»g-xj£_jin_eye,  but  in 
orSer  that  man  may  be  sensible  of  the  gift  and  the  giver  our~God 
willeth  that  we  should  wait  and  ask. 

"  HaveTye  seen  them  that  practise  shooting  at  a  mark  1  Assuredly 
they  shoot  many  times  in  vain.  Howbeit,  they  never  wish  to  shoot 
in  vain,  but  are  always  in  hope  to  hit  the  mark.  Now  do  ye  this, 
ye  who  ever  desire  to  have  our  God  in  remembrance  i,  and  when 
ye  forget,  mourn ;  for  God_shall  give_j_gu  grace  to  attain  to  all  that 
I  have  said. 

'  Fasting  and  spiritual  watching  are  so  united  one  with  the  other 
that,  if  one  break  the  \vatchTstraightwi.y ' the  fgsfTaTEjrok'en..  For 


*  God  bestows  and  is  gracious.  b  The  Chapter  of  government. 

c  God  bestows.  d  Every  time  a  breath  is  taken  the  heart  must 

thank  God.  e  If  you  wish  God  to  do  good  unto  you,  you  must  desire 

what  is  good  [?].          f  God  is  sovereign  and  gives.  e  God  is  gracious. 

h  God  is  of  old.  '  The  guidance  of  God. 


254  THE  GOSPEL  OF  BARNABAS 

rompe  il  digiuno  della  anima  he  si  smenticha  di  DIG  che 
pero  .  uigillare  he  degiunare  cie  sempre  neccessario  quanto 
alia  anima  he  ha  tutti  .  Perche  ha  niuno  he  licito  il  pechare*  . 
118a  Ma  il  digiu|no  del  chorpo  he  uigillie  chredetimi  che  non 
si  polle  fare  sempre  ne  tutti  possono  farlo  .  chome  sono  in- 
fermi  uechij,  Done  grauide,  uiandati,  fanciuli  chon  altri  che 
hano  chomplesione  debolj  .  che  pero  ogniuno  sichome  ha  sua 
propositione l  si  uesste  chossi  ellegij  il  degiuno  .  perche  si 
chome  le  uestimenta  di  uno  fanciulo  non  sono  habili  per  uno 
homo  di  trenta  anni  chosi  le  uigilie  he  degiunij  di  uno  non  sono 
per  uno  altro  . 

CXIb. 

Ma  guardate  che  satana  fara  ogni  sforzo  si  che  uoi .  uigillate 
la  note  he  poi  quando  douete  per  chomandamento  di  mo  fare 
oratione  he  asscoltare  la  parolla  di  DIG  uoi  dormite  .  Ditemi 
piazeria  ha  uoi  se  uno  uosstro  amicho  manggiasi  la  charne 
he  ui  donasi  le  ossa  .  Risspose  pietro  no  maestro  perche  talle 
amicho  non  si  deue  chiamare  ma  scernitore  .  Risspose  iessu 
sospirando  tu  hai  bene  deto  il  uero  ho  pietro  perche  in  uerita 
11 8b  ogniuno  |  che  uigilia  chon  il  chorpo  piu  di  quanto  he  necce- 
sario  .  dormendo  houero  hauendo  agrauato  il  chapo  da  sono 
quando  elgi  fara  oratione  ouero  asscolta  la  parolla  di  DIG  . 
che  tale  missero  scernise  DIG  chreatore0  suo  onde  di  talle 
pechato  he  reo  .  Anziche  elgie  ladro  imperoche  roba  il  tempo 
che  deue  dare  ha  DIG  he  il  spende  quando  li  piaze  he  quanto 
li  piaze  .  intuno  uasso  di  hotimo  uino  uno  homo  dete  da  bere 
alii  suoi  innimicj  mentre  che  il  uino  fu  otimo  .  ma  per  uenuto 
il  uino  alia  fece  dete  da  bere  al  suo  signore  hora  che  pensate 
che  fara  il  patrone  al  seruo  quando  elgi  sapera  il  tutto  he 
il  seruo  li  sera  dauanti  .  certo  he  che  lui  lo  flagelera  he  am- 
mazera  per  iussto  sdegno  sechondo  le  legie  del  monddo  .  hora 
che  fara  DIG  al  homo  che  il  milgiore  tempo  spende  ha  negotij 


Conj.  proporzione. 


FASTING,  WATCHING,  AND  PRAYER  255 

in  sinning  a  man  breaketh  the  fast  of  the  soul,  and  forgetteth  God. 
»5o  is  it  tnat~watchingand  fasting  as  regardeth  the  soul  are 
always  necessary  for  us  and  for  all  men.  For  to  none  is  it 
lawful  to  sin  a.  But  the  fasting  j  of  the  body  and  its  watchings,  118a 
believe  me,  they  are  not  possible  at  all  times,  nor  for  all  persons. 
For  there  are  sick  and  aged  folk,  women  with  child,  men  that 
are  put  upon  diet,  children,  and  others  that  are  of  weak  complexion. 
For  indeed  everyone,  even  as  he  clotheth  himself  according  to  his 
proper  measure,  so  should  choose  his  [manner  of]  fasting.  For 
just  as  the  garments  of  a  child  are  not  suitable  for  a  man  of 
thirty  years,  even  so  the  watchings  and  fastings  of  one  are  not 
suitable  for  another.' 


CXIb. 

'  But  beware  that  Satan  will  use  all  his  strength  [to  bring  it  to 
pass]  that  ye  [shall]  watch  during  the  night,  and  afterward  be 
sleeping  when  by  commandment  of  God  ye  ought  to  be  praying 
and  listeningtcTthe  word  of  God. 

~*TelTlne,  would  it  please  you  if  a  friend  of  yours  should  eat 
the  meat  and  give  you  the  bones  1 ' 

Peter  answered :  '  No,  master,  for  such  an  one  ought  not  to  be 
called  friend,  but  a  mocker.' 

Jesus  answered  with  a  sigh  :  '  Thou  hast  well  said  the  truth, 
O  Peter,  for  verily  every  one  |  that  watcheth  with  the  body  more  118b 
than  is  necessary,  sleeping,  or  having  his  head  weighed  down  with 
slumber  when  he  should  be  praying  or  listening  to  the  words  of 
God,  such  a  wretch  mocketh  God  his  creator  c,  and  so  is  guilty  of 
such  a  sin.  Moreover,  he  is  a  robber,  seeing  that  he  stealeth  the 
time  that  he  ought  to  give  to  God,  and  spendeth  it  when,  and  as 
much  as,  pleaseth  him. 

'  In  a  vessel  of  the  best  wine  a  man  gave  his  enemies  to  drink 
so  long  as  the  wine  was  at  its  best,  but  when  the  wine  came 
down  to  the  dregs  he  gave  to  his  lord  to  drink.  What,  think  ye, 
will  the  master  do  to  his  servant  when  he  shall  know  all,  and  the 
servant  be  before  him '?  Assuredly,  he  will  beat  him  and  slay  him 
in  righteous  indignation  according  to  the  laws  of  the  world.  And 
now  what  shall  God  do  to  the  man  that  spendeth  the  best  of  his 


11  It  is  not  permitted  to  anyone  to  do  what  is  unlawful.   Inde.        b  The 
Chapter  of  time.  °  God  creates. 


256  THE  GOSPEL  OF  BARNABAS 

he  il  piu  uille  ha  oratione  he  studio  della  legie  .  Guai  al 
mondo  perche  di  quessto  he  maggiore  pechato  elgie  agrauato 
il  chore  suo  .  Addonque  quando  ui  dissi  che  il  risso  si  chon- 
119a  uerti  [  in  pianto,  le  chrapule  in  degiuno  he  il  dormire  in 
uigillie  .  io  ui  serai  in  tre  parolle  quanto  hauete  intesso  che  . 
quiui  in  terra  si  deue  senpre  piangere  he  il  pianto  sia  di  chore 
perche  sia  offeso  DIG  chreatore  a  nosstro  .  che  douete  degiunare 
per  signoregiare  il  senso  he  uigilare  per  nom  pechare  .  he 
che  il  pianto  chorporalle  chon  il  degiuno  he  uigillie  chorporale 
si  pilgi  sechondo  la  chomplesione  di  ogniuno  . 


CXII  b. 

Deto  quessto  iessu  disse  .  el  bissogna  che  uoi  cerchate  delli 
fruti  he  erbe  da  sostentare  la  uita  nosstra  perche  sono  otto 
giorni  che  noi  non  habiamo  mangiato  pane  .  onde  io  faro 
oratione  ha  DIG  nosstro  he  ui  asspetaro  chon  barnaba  .  pero 
tutti  li  dissepolj  he  aposstoli  si  partirno  ha  quatro  he  ha  sei 
he  andorno  sechondo  la  parola  di  iessu  .  Bimasse  con  iessu 
cholui  che  scriue  onde  iessu  lachrimando  disse  ho  barna  |  ba 
elgie  neccessario  che  io  ti  manifessti  grandi  sachreti  .  li  quali 
dapoi  che  io  saro  partito  da  il  monddo  li  riuellerai  .  Risspose 
cholui  che  scriue  piangendo  he  disse  lasami  piangere  ho 
maestro  he  alii  altri  homeni  perche  siamo  pechatori  .  he  tu 
santo  he  proffeta  di  DIG  non  e  choueniente  tanto  piangere  . 
Risspose  iessu  chredimi  barnaba  che  io  nom  posso  piangere 
quanto  doueria  perche  se  li  homeni  non  mi  hauessero  chiamato 
DIG  .  io  haueria  ueduto  DIG  quiui  chome  si  uedera  im  paradisso 
he  saria  stato  sichuro  di  non  temere  il  giorno  del  iuditio  . 
Ma  sallo  DIG  che  io  son  inocente  perche  giamai  hebi  penssiero 
di  essere  tenuto  da  piu  di  uno  uille  seruo  .  anzi  ti  dicho  che 
se  io  non  hero  chiamato  DIG  io  saria  stato  portato  im  pavadisso 
quando  mi  partiro  dal  monddo  .  che  pero  non  ui  andero  insino 
al  iuditio  hora  uedi  se  io  ho  chagione  di  piangere  .  sapi  ho 
barnaba  che  per  quessto  io  debbo  hauere  grande  perssechutione 


JESUS  CONVERSETH  WITH   BARNABAS         257 
time  in  business,  and  the  worst  in  prayer  and  study  of_the 


Woe  to_jhe  worRi.  because  with  ibis  laid  wUh_jgeater  sin  is  its 
neartweigheddown  !  Accordingly,  when  I  said_unto  youjbhat 
laughter  should  be  turned  |  intojweeping,  feasts_injto  festingj  and  11.9a 
sleepTTnto  watching,  I  compassed  in.,  three  words  all  that  ye  have 
l^a^—  thaFTieTe^lm^earth  one  ought  always  to  weep,  and  that 
weeping  should  he  from  the  hearL—  because  God  our  creator  a  is 
offenHecT  ;TEat  ye  ought  tojast  in  order  to  have  lordship  over  the 
sense,  and  towatch  in  order  not  tosTn  ;  and^that  bodily  weeping 
and  bodily  Tasting  and  watching  should  be  taken  according  to  the 
constitution  of  each  one.' 

CXII  b. 

Having  said  this,  Jesus  said  :  '  Ye  needs  must  seek  of  the 
fruits  of  the  field  the  wherewithal  to  sustain  our  life,  for  it  is  now 
eight  days  that  we  have  eaten  no  bread.  Wherefore  I  will  pray  to 
our  God,  and  will  await  you  with  Barnabas.' 

So  all  the  disciples  and  apostles  departed  by  fours  and  by  sixes 
and  went  their  way  according  to  the  word  of  Jesus.  There  re 
mained  with  Jesus  he  who  writeth  ;  whereupon  Jesus,  weeping, 
said  :  '  O  Barnabas,  |  it  is  necessary  that  I  should  reveal  to  thee  119l) 
great  secrets,  which,  after  that  I  shall  be  departed  from  the  world, 
thou  shalt  reveal  to  it.' 

Then  answered  he  that  writeth,  weeping,  and  said  :  '  Suffer  me 
to  weep,  O  master,  and  other  men  also,  for  that  we  are  sinners. 
And  thou,  that  art  an  holy  one  and  prophet  of  God,  it  is  not  fitting  •> 
for  thee  to  weep  so  much.' 

Jesus  answered  :  '  Believe  me,  Barnabas,  that  I  cannot  weep  as  / 

much  as  I  ou£jht.     For  if  men  had  not  called  me  God,  I  should    _sl 

_M\  i         _________  __          ---        |  ___  ___  '  _  ^p      TJ^JUsT 

have_Jiggn  God  here  as  he  will  be  seen  in  paradise,  and  should 
have_been  safe_not  to  fear  the  day  of  .judgement.  But  God 
Icnoweth  that  I  am  innocent,  because  never  have  I  harboured 
thought  to  be  held  more  than  a  poor  slave.  Nay,  I  tell  thee  that 
if  I  had  not  been  called  God  I  should  have  been  carried  into 
paradise  when  I  shall  depart  from  the  world,  whereas  now  I  shall 
not  go  thither  until  the  judgement.  Now  thou  seest  if  I  have 
cause  to  weep.  Know,  0  Barnabas,  tn"at  fur  tEIsI  must  have 


God  creates.  b  The  Chapter  of  the  grief  of  Jesus. 


258  THE  GOSPEL  OF  BARNABAS 

120a  he  saro  uendu|to  da  uno  mio  dissepolo  per  trenta  danari  . 
onde  sebene  son  sichuro  che  cholui  che  mi  uendera  sara  am- 
mazato  in  mio  nome  perzioche  DIG  mi  leuera  dal  monddo tt  . 
he  trassmutera  il  traditore  talmente  che  ogniuno  chrederano 
quello  essere  me  .  nondimeno  morendo  lui  mallamente  staro 
chon  quello  dissonore  molto  tempo  nel  modo  ma  quando  uenira 
machometo  sachro  nontio  di  Diob  sara  leuato  quessta  in- 
famia  .  he  quessto  fara  DIO  perche  ho  chonfessato  la  uerrita 
del  messia  .  il  quale  mi  dara  quessto  premio  che  io  saro  chono- 
siuto  per  uiuo  he  allieno  da  quella  morte  inffame  .  Risspose 
quello  che  scriue  ho  amestro  di  a  me  chi  e  quello  ribaldo  perche 
il  uolgio  afogare  .  Taci  risspose  iessu  perche  chossi  DIO  uolle 
he  no  si  polle  fare  altro  c  .  Ma  fa  si  che  quando  la  mia  madre 
sara  aflita  per  chotale  chossa  tu  li  dicha  la  uerita  azioche 
sij  chonssolata  .  Bisspose  cholui  che  scriue  il  tutto  faro  ho 
maesstro  piacendo  ha  DIO  d  . 

120b  CXIII  «. 

Venuti  li  dissepoli  portorno  pigne  he  per  uollonta  di  DIO 
trouorno  bona  quantita  di  datolj  .  pero  dapoi  la  oratione 
di  mezogiorno  mangiorno  chon  iessu  onde  li  aposstoli  he 
dissepoli  uedendo  cholui  che  scriue  di  malla  uolgia  .  temetero 
che  iessu  si  douessi  pressto  partire  dal  monddo  onde  iessu 
li  chonforto  dicendo  .  non  temete  perche  non  e  uenuto  han- 
chora  la  hora  mia  che  io  mi  parti  da  uoi  .  io  staro  chon 
uoi  hanchora  uno  pocho  di  tempo  pero  hora  bissogna  che 
io  ui  hamaesstri  azioche  andate  chome  uio  deto  per  tutto 
ilsdraele  .  ha  predichare  la  penitenzza  azioche  DIO  habi  mis- 
serichordiaf  sopra  il  pechato  de  issdraele  .  Guardissi  adonque 
ogniuno  dallo  hotio  he  molto  piu  cholui  che  fa  penitezza  . 
perche  ogni  harbore  che  non  facia  bono  fruto  sara  talgiato 
he  messo  nel  fuocho  .  elgi  fu  uno  citadino  che  haueua  una 
uiggna  he  in  mezzo  ui  haueua  uno  horto  il  quale  haueua 


d  41)1 
f 


41)1    Jj-~,   ^ix*.  c  JJJJ^   41)1    ,» 


JESUS   PREDICTETH   HIS   HUMILIATION        259 

great  persecution,  and  shall  be  sold  |  by  one  of  my  disciples  for  120" 
thirty  pieces  of  money.  Whereupon  I  am  sure  that  he  who  shall 
sell  me  shall  be  skin  in  my  name,  for  that  God  shall  take  me  up 
from  the  earth  a,  and  shall  change  the  appearance  of  the  traitor  so 
that  every  one  shall  believe  him  to  be  me  l  ;  nevertheless,  when  he 
dieth  an  evil  death,  I  shall  abide  in  that  dishonour  for  a  long  time 
in  the  world.  But  when  Mohammed  shall  come,  the  sacred  messen 
ger  of  God  l),  that  infamy  shall  be  taken  away.  And  this  shall  God 
do  because  I  have  confessed  the  truth  of  the  Messiah  ;  who  shall 
give  me  this  reward,  that  I  shall  be  known  to  be  alive  and  to  be 
a  stranger  to  that  death  of  infamy.' 

Then  answered  he  that  writeth  :  '  O  master,  tell  me  who  is  that 
wretch,  for  I  fain  would  choke  him  to  death.' 

'  Hold  thy  peace,'  answered  Jesus,  '  for  so  God  willeth,  and  he 
cannot  do  otherwise  c  :  but  see  thou  that  when  my  mother  is  afflicted 
at  such  an  event  thou  tell  her  the  truth,  in  order  that  she  may  be 
comforted.' 

Then  answered  he  who  writeth  :  '  All  this  will  I  do,  0  master, 
if  God  please  d.' 


120I 

When  the  disciples  were  come  they  brought  pine-cones,  and  by 
the  will  of  God  they  found  a  good  quantity  of  dates.  So  after 
the  midday  prayer  they  ate  with  Jesus.  Whereupon  the  apostles 
and  disciples,  seeing  him  that  writeth  of  sad  countenance,  feared 
that  Jesus  needs  must  quickly  depart  from  the  world.  Where 
upon  Jesus  consoled  them,  saying  :  '  Fear  not,  for  my  hour  is  not 
yet  come  that  I  should  depart  from  you.  I  shall  abide  with  you 
still  for  a  little  while2.  Therefore  must  I  teach  you  now,  in 
order  that  ye  may  go,  as  I  have  said,  through  all  Israel  to  preach 
penitence  ;  in  order  that  God  may  have  mercy  f  upon  the  sin  of 
Israel.  Let  every  one  therefore  beware  of  sloth,  and  much  more 
he  that  doeth  penance  ;  because  every  tree  that  beareth  notgood 
fruit  shall  be  cut  down  and  cast  into  the  fire3. 

'There  was  a~crHzen  who  had  a  vineyard4,  and  in  the  midst 


•  God  keeps.  b  Mohammed  the  prophet  of  God.  c  God's  fore 

ordaining  is  mighty.  d  Please  God.  e  The  Chapter  of  penitence 

f  God  is  gracious. 


1  Cp.  below,  2o8b  and  222"  sqq.        *  Cp.  John  xiv.  19.       =  Matt.  iii.  10  ; 
Luke  iii.  9.  *  See  Luke  xiii.  6-9  (expanded). 

S  2 


260  THE  GOSPEL  OF  BARNABAS 

una  bella  pianta  di  fichi  .  la  quale  per  tre  hanni  che  uene 
121a  il  patrone  non  ui  trouo  fruto  he  uedendo  ogni  al|tro  harbore 
f  rutare  iuui  disse  al  suo  uignarolo  .  talgia  quessto  trissto  legno 
perche  elgi  hochupa  il  terreno  inuano  .  Risspose  il  uignarolo 
non  fare  signore  perche  elgie  uno  bello  arbore  .  tacj  disse 
il  patrone  che  io  non  mi  churo  di  bellezze  uane  .  Tu  dei  sapere 
che  la  palma  he  il  balssamo  sono  piu  degni  del  ficho  .  ma  io 
ne  haueua  piantato  nel  atrio  di  chassa  mia  uno  piedi  di  palma 
he  uno  di  balsamo  li  quali  haueuo  circhondato  di  mura  pre- 
ciosse  .  ma  quelli  non  frutando  ma  producenddo  folgie  che 
se  imarziuano  he  putrefauano  il  tereno  auanti  chassa  li  feci 
ambidui  leuare  .  he  hora  perdonero  ad  un  ficho  lontano  da 
chassa  che  mi  hocupa  il  mio  horto  he  uigna  inuano  doue 
ogni  altro  arbore  frutificha  .  certo  che  io  non  il  soportero 
piu  .  allora  disse  il  uignarollo  signore  il  terreno  he  tropo 
grasso  pero  asspeta  hanchora  uno  hanno  perche  .  io  talgiero 
di  rami  alia  fichulnea  he  li  leuero  la  grassezza  della  terra 
ponendoui  terreno  magro  chom  pietre  he  chosi  frutera  .  Ris- 
121b  spose  |  il  patrone  hora  ua  he  fa  chossi  che  io  asspetero  he 
la  fichulnea  frutera  .  intendete  uoi  quessta  parabola  .  Rissposero 
li  dissepoli  no  signore  pero  dichiaracilo  . 


Risspose  iessu  .  in  uerita  ui  dicho  che  il  patrone  he  mob 
he  il  uignarollo  he  la  sua  leggie  .  onde  DIG  haueua  im  para- 
disso  la  palma  he  il  balssamo  che  satana  la  palma  he  il  primo 
homo  il  balsamo  li  quali  scazio  perche  non  fecero  fruto  di 
bone  hopere  ma  dissero  parolle  empie  che  chondano  molti 
angioli  he  molti  homeni  .  hora  che  DIG  ha  Io  homo  nel  monddo 
in  mezzo  le  sui  chreature  le  qualli  tute  seruono  DIG  sechondo 
il  suo  precceto  c  he  Io  homo  dicho  .  non  fazendo  fruto  ueruno 
DIG  il  talgiarebe  chon  mandarllo  allo  infferno  non  hauendo 
perdonato  allo  angelo  he  al  primo  homo  .  langiolo  punendollo 
in  etterno  he  Io  homo  temporalmente  .  onde  la  leggie  di  DIG 


PARABLE   OF  THE   BARREN  FIG-TREE          261 

thereof  had  a  garden,  which  had  a  fine  fig-tree ;  whereon  for  three 
years  when  the  owner  came  he  found  no  fruit,  and  seeing  every 
other  |  tree  bare  fruit  there   he   said  to  his  vinedresser :    "  Cut  121a 
down  this  bad  tree,  for  it  cumbereth  the  ground." 

'  The  vinedresser  answered  :  "Not  so,  my  lord,  for  it  is  a  beautiful 
tree." 

'  "  Hold  thy  peace,"  said  the  owner,  "  for  I  care  not  for  useless 
beauties.  Thou  shouldest  know  that  the  palm  and  the  balsam  are 
nobler  than  the  fig.  But  I  had  planted  in  the  courtyard  of  my 
house  a  plant  of  palm  and  one  of  balsam,  which  I  had  surrounded 
with  costly  walls,  but  when  these  bare  no  fruit,  bnt  leaves  which 
heaped  themselves  up  and  putrefied  the  ground  in  front  of  the 
house,  I  caused  them  both  to  be  removed.  And  now  shall  I  pardon 
a  fig-tree  fur  from  the  house,  which  cumbereth  my  garden  and  my 
vineyard  where  every  other  tree  beareth  fruit  ?  Assuredly  I  will 
not  suffer  it  any  longer." 

'  Then  said  the  vinedresser :  "  Lord,  the  soil  is  too  rich.  Wait, 
therefore,  one  year  more,  for  I  will  prune  the  fig-plant's  branches, 
and  take  away  from  it  the  richness  of  the  soil,  putting  in  poor  soil 
with  stones,  and  so  shall  it  bear  fruit."  | 

'  The  owner  answered  :  "  Now  go  and  do  so  ;  for  I  will  wait,  and  121b 
the  fig-plant  shall  bear  fruit."     Understand  ye  this  parable  1 ' 

The  disciples  answered :  '  No,  Lord ;  therefore  explain  it  to  us.' 

CXIV  *. 

Jesus  answered  :  '  Verily  I  say  unto  you,  the  owner  is  Godb,  and 
the  vinedresser  is  his  law.  God,  then,  had  in  paradise  the 
palm  and  the  balsam;  for  Satan  is  the  palm  and  the  first 
man  the  balsancu Them  did  he  cast  out  because  they  bare  not 
fruit  of  good  works,  but  uttered  ungodly  words  that  were  the 
condemnation  of  many  angels  and  many  men.  Now  that  God 
hath  man  in  the  world,  in  the  midst  of  his  creatures  that  serve 
God,  all  of  them,  according  to  his  precept  ° :  and  man,  I  say, 
bearing  no  fruit,  God  would  cut  him  down  and  commit  him  to 
hell,  seeing  he  pardoned  not  the  angel  and  the  first  man, 
punishing  the  angel  eternally,  and  the  man  for  a  time.  Where 
upon  the  law  of  God  saith  that  man  hath  too  much  good  in  this 


a  The  Chapter  of  the  repentance  of  the  slothful.  b  God  possesses. 

c  All  creatures  disobey  not  the  command  of  God — only  sons  of  Adam. 
Inde. 


262  THE  GOSPEL  OF  BARNABAS 

dice  che  lo  homo  ha  tropo  bene  in  quessta  uitta  pero  bissogna 
122a  che  sia  tribul|lato  he  leuarli  li  beni  terreni  azioche  operi 
bene  .  che  pero  DIO  nosstro  asspeta  lo  homo  ha  penitenzza a  . 
io  ui  dicho  in  uerita  che  DIO  nosstro  chondano  lo  homo  ha 
operare  talmente  che  chome  disse  iob  amicho  he  proffeta  di 
DIO  .  sichome  lo  ucello  nascie  ha  uollare  he  il  pessie  ha  notare 
chossi  lo  homo  nassie  allo  hoperare  .  che  pero  dauite  padre 
nosstro  proffeta  di  DIO  dice  che  .  le  opere  dele  nosstre  mani 
mangiando  saremo  beati  he  ci  sera  beneb  .  onde  ogniuno 
sechondo  la  quallita  sua  hoperi  .  hora  ditemi  se  dauit  padre 
nosstro  he  sallamone  suo  fiolo  hoperauano  chon  le  loro  mani 
che  deue  fare  il  pechatore  .  Disse  ioane  maestro  elgie  chossa 
choueniente  lo  hoperare  ma  quessto  deue  fare  li  poueri  . 
Eisspose  iessu  si  perche  nom  possono  far  altro  ma  tu  non  sai 
che  il  bene  per  essere  bene  bissogna  che  sia  libero  da 
necessita0  .  onde  il  solle  he  li  altri  pianeti  sono  sforzati  dal 
precceto  di  DIO  talmente  che  nom  possono  fare  altro  onde  non 
122b  hauerano  merito  .  Di  |  temi  quando  DIO  dete  il  precceto d  di 
hoperare  elgi  non  disse  .  lo  homo  pouero  uiuera  nel  sudore 
della  facia  sua  .  ne  iob  disse  che  chome  lucello  nassie  ha 
uollare  chossi  lo  homo  pouero  nascie  ha  hoperare  .  Ma  disse 
DIO  al  homo  nel  sudore  del  tuo  uisso  mangerai  il  pane  .  he 
iob  disse  che  lo  homo  nassie  ha  hoperare  pero  cholui  che  non 
he  homo  he  libero  da  quessto  precceto  .  certamete  che  nom  per 
altro  ogni  chossa  he  preciossa  se  non  perche  ui  sono  grande 
moltitudine  di  otiosi  .  li  quali  se  lauorasero  chi  ha  choltiuare 
la  terra  he  chi  ha  pescare  la  aqua  soma  abondantia  saria  nel 
monddo  .  della  chui  penuria  bissognera  rendere  chonto  il 
giorno  del  iuditio  tremendo  . 


MAN  IS   BORN  TO   LABOUR  263 

life,  and  so  it  is  necessary  that  he  should  suffer  tribulation  |andl22a 
be  deprived  of  earthly  goods^  in  ordejvthat  bejnay_do  good  works^ 
TKerefore  our  God  wafteth  for  man  to  be  penitent a.  Verily  I  say 
unto  you,  that  our  God  hath  condemned  man  to  work,  so  that,  as 
said  Job l,  the  friend  and  prophet  of  God  :  "As  the__bjnl  ia  been 
to  fly  and  the  fish  toswim,  even  so  is  man  born  to  work/' 

'  So  also  David 2  our  father,  a  prophet  of  God,  saith  :  "  Eating 
the  labours  of  our  hands  we  shall  be  blessed,  and  it  shall  be  well 
with  usb." 

'  Wherefore  let  every  one  work,  according  to  his  quality.  Now 
tell  me,  if  David  our  father  and  Solomon  his  son  worked  with 
their  hands,  what  ought  the  sinner  to  do  ? ' 

Said  John :  '  Master,  to  work  is  a  fitting  thing,  but  this  ought 
the  poor  to  do.' 

Jesus  answered  :  '  Yea,  for  they  cannot  do  otherwise.  But 
knowest  thou  not  that  good,  to  be  good,  must  be  free  from 
necessity  c  ?  Thus  the  sun  and  the  other  planets  are  strengthened 
by  the  precepts  of  God  so  that  they  cannot  do  otherwise,  wherefore 
they  shall  have  no  merit.  Tell  me,  |  when  God  gave  the  precept d  to  122lj 
work,  he  said  not :  "  A  poor  man  shall  live  of  the  sweat  of  his  face  "  1 
And  Job  did  not  say  that :  "  As  a  bird  is  born  to  fly,  so  a  poor_, 
man  is  born  to  work  "  1  But  God  said  to  man  :  "  In  the  sweat  of 
tTry~iTOTInTenance  shalt  thou  eat  bread,"  and  Job  that  "  Man  is  born 
to  work."  Therefore  [only]  he  who  is  not  man  is  free  from  this 
precept.  Assuredly  for  no  other  reason  are  all  things  costly,  but 
that  there  are  a  great  multitude  of  idle  folk :  if  these  were  to 
labour,  some  attending  the  ground  and  some  at  fishing  the  water, 
there  would  be  the  greatest  plenty  in  the  world.  And  of  the  lack 
thereof  it  will  be  necessary  to  render  an  account  in  the  dreadful 
day  of  judgement/ 


1  God  is  patient  and  repenting.  b  David  said  in  the  Psalms  that 

if  a  man  be  content  with  what  he  acquire  lawfully  with  his  hand,  it 
shall  be  well  for  them  and  the  dominion  shall  be  made  easy  for  them. 
c  The  hest  thing  is  that  which  comes  of  free  choice,  and  what  is  not  of 
free  choice  cannot  be  good.  d  God  givea  and  is  wise. 


1  Cp.  Job  v.  7  (Vulg.).  '  Ps.  cxxviii.  a. 


264  THE  GOSPEL  OF  BARNABAS 


Dicha  urn  pocho  lo  homo  ha  me  .  che  chossa  ha  elgi  por- 
tato  nel  monddo  per  la  qualle  elgi  uolle  uiuere  otiossamente  b  . 
certo  he  che  lui  naque  nudo  innabile  per  chossa  ueruna  onde 
di  quanto  elgia  trouato  elgi  non  e  patrone  ma  disspensiero  .  | 
123a  deilche  bissognera  renderne  ragione  quello  tremendo  giorno  . 
la  habomineuole  libidine  che  fa  lo  homo  simille  alii  animali 
bruti  deuessi  temere  molto  perche  .  lo  innimicho  he  domessti- 
cho  talmente  che  non  si  polle  andare  in  ueruno   locho  che 
iuui  non  uengi  il  tuo  innimicho  .  ho  quanti  sono  periti  per 
la  libidine  .  cPer  la  libidine  il  diluuio  uene  talmente  che 
per1  il  monddo  hauanti  la  misserichordia  di  DIG  he  talmente 
che   .    solamente   si   saluo   noe   chon   ottanta  tre   perssonne 
humane  .  per  la  libidine  DIG  somersse  tre  citta  nefande  onde 
fugite  sollo  lot  chon  dui  sui  filgiole  .  per  la  libidine  la  tribu 
di  beniamin  fu  quasi  estinta  he  ui  dicho  in  uerita  che  se  io 
ui  narassi  quanti  per  la  libidine  sono  periti  non  chaperia  il 
tempo  de  cinque  giorni  .  Risspose  iachobo  ho  maesstro  quale 
se  intende  libidine  .     Risspose  iessu  d  libidine  he  uno  sfrenato 
dessiderio  di  ammore  il  quale  non  sendo  reto  dalla  ragione 
prorompe  lo  intelleto  he  affeto  del  homo  .  talmente  che  non 
chonosscendo   lo   homo   se  stesso  amma   quello  che  odiare  | 
123b  doueria  .  chredetimi  che  quando  lo  homo  amma  una  chossa 
nomperche  DIG  li  abia  dato  talle  chossa  ma  chome  patrone  . 
che  elgie  fornichatore  .  imperoche  la  anima  la  quale  deue 
stare  unita  chon  DIG  suo  chreatore6  la  unisse  chon  la  chreatura  . 
che  pero  si  lamenta  DIG  per  esaia  proffeta  dicenddo  .  Tu  hai 
fornichato  chon  molti  ammatori  nondimeno  ritorna  ha  me  che 
io  ti  riceuero  .  Viue  DIG  f  alia  chui  pressenzza  sta  la  anima  mia 


(jj  J.  »  •;  «  >] 


1  So  MS.  ;  conj.  peril. 


THE  EVILS  OF  LUST  265 

CXVa. 

'Let  man  say  somewhat  to  me.     What  hath  he  brought  into  the     v~J&^*i f^ 
worlcl,_bx.reason_of^ which  he  would'live  in  idleness?13     Certain  it 
ig_that  he  wag^  born  naked^jmd  incapable  of  anything.     Hence, 
of  all  that  he  has  found,  he  is  not  the  OAvner",  but  The  dispenser.  | 


And  be  will  have  to  render  an  jimmr^ thereof  in  that  dreadful  day^l23a 
The  abominable  lust,_that  maketh  man  like  the  brute  beasts,  ought 
greatly  to  be  feared ;  for  the  enemy  is  of  one's  own  household,  so 
Ehat  it  is  not  possible  to  go  into  any  place  whither  thine  enemy  may 
not  come.  Ah,  how  many  have  perished  through  lust !  c  Through 
lust  came  the  deluge1,  insomuch  that  the  world  perished  before 
the  mercy  of  God  and  so  that  there  were  saved  only  Noah  and 
eighty-threg 2  human  persons. 

'  For  lust  God  overwhelmed  three  wicked  cities3  whence  escaped 
only  Lot  and  his  two  children. 

Tur  liistthe   tribe  of  Benjamin  was    all   but   extinguished4, 
Ana  I  tell  you_jyjydly_T3fca,t  fil  should  narrate  to  you 
Imve   perished   tlirniTjrrh  1i]fif,   th*   flpnr»<>   n 
"suffice/ 

James  answered  :  '  O  Master,  what  signifieth  lust  ? ' 

Jesus  answered  :  d  '  Lust  is  an  unbridled  desire  of  love,  which, 
not  beingdirected  by^reaspn,  bursts  the _bounds  of  man's  intellect 
and  affections ;  so  that  the  man,  not  knowing  himself,  loveth  that 
which  he  ougfit  to  Eate.  [  Believe  me,  when  a  man  loveth  a  thing,  I23b 
not  because  Uod  hath  gifren  Him  such  tiling,  but  as  its  owner,  he  £ 

isli,  fornTcator  j_  for  that  the  soul^jvhich  ought  to  abide  in  union        "^^ 
with  God  its  creator6,  be  hath  united  with  tbe'creatureT    And  so  i~ 

God  lamenteth  by  Isaiah  the  prophet5,  saying:  "Thou  hast  com 
mitted  fornication  with  many  lovers ;  nevertheless,  return  unto  me 
and  I  will  receive  thee." 

livethf  in  whose  presence  my  soul  standeth,  if  there  were 


a  The  Chapter  of  the  repentance  of  the  sensually  impure.  b  0  sons 
of  Adam,  tell  me  what  ye  have  brought  into  the  world,  whereon  ye  can 
rely  and  do  nothing  ?  Inde.  °  Account  of  the  family  of  Noah  and  the 
family  of  Lot.  Inde.  d  Setting  forth  sensual  desire.  e  God  creates 
and  repents.  f  By  the  living  God. 


1  See  Gen.  vi.  i  sqq.  a  In  Scripture  eight:  Gen.  vi.  18 ;  2  Pet.  ii.  5. 

3  See  Gen.  xix.        *  See  Judges  xix,  xx.        *  Cp.  Jer.  iii.  i. 


266  THE  GOSPEL  OF  BARNABAS 

che  se  non  fusi  la  libidine  interna  del  chore  del  homo  che 
elgi  non  chassceria  nella  essterna  imperoche  .  leuato  la  radice 

10  arbore  pressto  more  .  chontentisi  adonque  lo  homo  della 
molgie  la  quale  lia  donato  il  suo  chreatore  he  ogni  altra  meti 
in  obliuione  .  Risspose  andrea  chome  si  smentichera  lo  homo 
le  done  uiuendo  nella  citta  doue  ne  sono  quantita  grande  . 
Risspose  iessu  ho  andrea  certo  he  che  cholui  il  qualle  uiue 
nella  citta  la  fara  malle  imperoche  la  citta  .  he  una  sponga 
che  ritira  ogni  iniquita  .  | 

124*  CXVI  *. 

El  bissogna  che  lo  homo  uiua  nella  citta  talmente  chome 
uiue  il  soldato  .  quando  elgia  li  innimici  intorno  la  fortezza 
che  ad  ogni  assalto  se  difende  he  sempre  teme  tradimento  de 
citadini  .  chossi  dicho  che  ogni  offerta  essterna  di  pechato  la 
ributi  he  che  terni  il  sensso  .  perche  elgi  desidera  somamente 
inmonditie  ma  chome  si  difendera  se  elgi  non  frena  lo  hochio 

11  quale  he  .  horigine  di  ogni  pechato  charnalleb  .  Viue  DIO° 
alia  chui  presenza  sta  la  anima  mia  che  cholui  il  quale  non 
ha  hochij  chorporali  elgie  sichuro  di  non  riceuere  pena  senon 
per  terza  portione  .  che  quello  che  ha  li  hochij  ha  setima 
portione  la  riceue  .  d  al  tempo  di  helia  proffeta  quessto  aduene 
che  uedendo  helia  uno  ciecho  piangere  il  quale  hera  di  bona 
uitta  .  lo  interogo  helia  dicendo  perche  piangi  ho  fratello  •. 
Risspose  il  ciecho  io  piangio  porche  non  posso  uedere  helia 

124b  proffeta  santo  di  DIG  .  allora  |  helia  il  ripresse  dicendo 'cessa 
di  piangere  ho  homo  perche  pechi  piangendo  .  Risspose  il 
ciecho  hora  dimi  tu  elgi  pechato  il  uedere  uno  s?nto  proffeta 
di  DID  il  qualle  risuscita  li  morti  he  fa  uenire  il  fuocho  dal 
cielo  .  Risspose  helia  tu  non  dici  la  uerita  perche  helia 
nompolle  fare  niente  di  quanto  dicj  perche  elglie  homo  chome 
tu  .  che  tutti  li  homeni  no  possono  fare  nasscere  una  mossca  . 
Disse  il  ciecho  tu  di  quessto  ho  homo  perche  helia  ti  deue 


w_ 


THE  LUST  OF  THE  EYE  267 

not  internal  lust  within  the  heart  of  man,  he  would  not  fall  into 
the  external  ;  fcr  if  the  rcot  be  removed  the  tree  dieth  speedily. 

'  Let  a  man  content  himself  therefore  with  the  wife  whom  his 
creator  hath  given  him,  and  let  him  forget  every  other  woman.' 

Andrew  answered  :  '  How  shall  a  man  forget  the  women  if  he  live 
in  the  city  where  there  are  so  many  of  them  ?  ' 

Jesus  replied  :  '  O  Andrew,  certain  it  is  he  who  liveth  in  the 
city,  it  will  do  him  harm  ;  seeing  that  the  city  is  a  sponge  that 
draweth  in  every  iniquity.  | 

CXVIa. 

'  It  hehoveth  a  man  to  live  in  the  city,  even  as  the  soldier  liveth 
when  he  hath  enemies  around  the  fortress,  defending  himself 
against  every  assault  and  always  fearing  treachery  on  the  part  of 
the  citizens.  Even  so,  I  say,  let  him  repell  every  outward  en- 
ticement  of  sin,  and  fear  the  sense,  because  it  hath  a  supreme 


desire  for  things  impure.  But  how  shall  hedeFerTd  himself  if  he 
bridle  not  the  eye,  which  is  the  origin  of  every  carnal  sin  ]  b  As 
God  liveth  c  in  whose  presence  my  soul  standeth,  he  who  hath  not 
bodily  eyes  is  secure  not  to  receive  punishment  save  only  to  the_ 
Third  degree.,  while  he  that  hath  eyes  receiveth^it  to  the  seventh 
degree. 

d '  In  the  time  of  the  prophet  Elijah  it  came  to  pass  that  Elijah 

seeing  a  blind  man  weeping,  a  man  of  good  life,  asked  him^saying  : 

"  Why  weepest  thou,  O  brother  ? "      The  blind  man  answered  : 

^1  weep  because  1  cannot  see  Eljjah^the  prophet,  the_holy  one 

" ~~ 


|  Then  Elijah  rebuked  him,  saying :    "  Cease  from  weeping,  124' 
O  nfan,  for  in  weeping  thou  sinnest. ' 

'The  blind  man  answered  :  "  Now  tell  me,  is  it  a  sin  to  see  a  holy 
prophet  of  God,  that  raiseth  the  dead  and  maketh  the  lire  to  come" 
y>wn  from  heaven  1 " 

1  Elijah  answered  :  "  Thou  speakest  not  the  truth,  for  Elijah  is 
not  able  to  do  anything  of  all  that  thou  sayest,  because  he  is  a  man 
as  thou  art.  For  all  the  men  in  the  world  cannot  make  one  fly 
to  be  born." 

'  Said  the  blind  man :  "  Thou  sayest  this,  O  man,  because  Elijah 


*  The  Chapter  on  the  eye  (and)  repentance.         b  The  eye  is  the  cause  of 
every  sensual  desire.  Inde.  c  By  the  living  God.  d  Dialogue  of 

Elias  and  the  blind  man. 


268  THE  GOSPEL  OF  BARNABAS 

hauere  ripresso  di  qualche  pechato  tuo  onde  lo  hodij  . 
Risspose  hellia  piazese  ha  DIG  che  tu  dicessi  il  uero  perche 
ho  fratello  se  io  hodiasi  hellia  io  hameria  DIG  he  quanto 
piu  odiassi  hellia  tanto  piu  io  hammeria  DIG  .  si  adiro  forte 
il  ciecho  incio  he  disse  uiue  DIG  a  che  tu  sei  uno  empio  adonque 
si  amma  DIG  chon  odiare  li  proffeti  di  DIG  .  uatene  in  bona 
hora  chio  non  ti  uolgio  piu  asscoltare  .  Risspose  hellia  fratello 
hora  tu  poi  uedere  chon  il  tuo  intelleto  quanto  sia  malle  il 
125 a  chorporale  uedere  .  perche  tu  desiderij  la  ueduta  per  |  uedere 
hellia  he  odij  hellia  chon  la  anima  tua  .  Risspose  il  ciecho 
hor  uatene  perche  tu  sei  il  diauollo  che  mi  uolle  fare  pechare 
chontra  il  santo  di  DIG  .  Dete  un  sosspiro  hellia  allora  he 
lachrimado  disse,  tu  hai  deto  il  uero  ho  fratello  perche  .  la 
mia  charne  che  dessideri  di  uedere  ti  separa  da  DIG  .  Disse 
il  ciecho  io  non  ti  uolgio  uedere  anziche  se  io  auessi  li  hochij 

10  li  chiuderia  per  non  uederti  .  Allora  disse  hellia  sapi  fratello 
chio  son  hellia  .  Rissposse  il  ciecho  tu  non  dici  il  uero  .  Allora 

11  dissepoli  di  hellia  dissero  fratello  elgie  in  uerita  il  proffeta 
di  DIG  hellia  .  Dichami  disse  il  ciecho  se  elgie  il  profeta  di 
quale  stirpe  son  io  he  chome  diuentai  ciecho . 

CXVIIb. 

Risspose  helia  tu  sei  della  tribu  di  leui .  he  perche  tu  uedessti 
nello  hentrare  il  tempio  di  DIG  una  dona  mallamente  essendo 
tu  apresso  il  santuario  DIG  nosstro  ti  leuo  la  ueduta  .  allora 
il  ciecho  piangedo  disse  perdonami  ho  santo  proffeta  di  DTO  che 
125b  io  ho  |  pechato  parllando  techo  .  che  se  io  ti  hauessi  ueduto 
non  haueria  pechato ;  Risspose  hellia  .  ti  perdoni  DIG  nosstro 
ho  fratello  perche  quanto  hame  chonossco  che  tu  mi  hai  detto 
la  uerrita  imperoche  .  quanto  piu  hodio  messtesso  tanto  piu 
ammo  DIG  he  se  tu  mi  uedessti  quietaressti  il  tuo  dessiderio 
il  che  nompiazia  ha  DIG  .  perche  hellia  non  e  il  tuo  chreatore 
ma  si  bene  DIG  c  onde  quanto  per  te l  io  sono  il  diauollo  disse 


1  MS.,  apparently,  parte. 


ELIJAH  AND  THE  BLIND  MAN  269 

must  have  rebuked  thee  for  some  sin  of  thine,  wherefore  thon 
hatest  him." 

'  Elijah  answered  :  "  TVray__i<h_p1pa.gft  ^nrl  that  thou^be^  speaking  the 
truthj_because,  O  brother,  if  I  should  hate  Elijah  I  should  love 
God,  and  the  more  Ishould  hate  Elijah  tnVmore  I  should  love  God." 
—  '"Hereupon  was  The  blind  man  greatly  angered,  and  said  :  "  As 
God  liveth  a,  thou  art  an  impious  fellow  !  Can  God  then  be  loved 
while  one  hateth  the  prophets  of  GodJ  ^Begone  forthwith,  for 
TViTl  not  listen  to  thee  any  longer  !  " 

'  Elijah  answered  :   "Brother,  now  mayest  thou  see  with  thine 

intellect  how  evil  is  bodily  seeing!     For  thou  desirest  sight  to  I 

^K-  —  —  __ 

see  Elijah7¥n3_hates^Elijah  with  thy  soul." 
v"The~~bTmd  man  answered  r"^fow~begone  !  for  thou  art  the  devil, 

that  wouldst  make  me  sin  against  the  holy  one  of  God." 

'  Then  Elijah   gave  a  sigh,  and  said  with  tears  :    "  Thou  hast         /' 

spoken  the  truth,  O  brother,  for  my  flesh,  which  thou  desirest  to  _  £^-/£-i 

see^separateth_thfip  fmm  God."  /.'  __ 

1  Said  the  blind  man  :  "  I  do  not  wish  to  see  thee  ;  nay,  if  I  had 

my  eyes,  I  would  close  them  so  as  not  to  see  thee  ?  " 
*  Then  said  Elijah  :  "  Know,  brother,  that  I  am  Elijah  !  " 
'The  blind  man  answered  :  "  Thou  speakest  not  the  truth." 
'  Then  said  the  disciples  of  Elijah  :    "  Brother,  he  verily  is  the 

prophet  of  God,  Elijah." 

'  "  Let  him  tell  me,"  said  the  blind  man,  "  if  he  be  the  prophet,  of 

what  seed  I  am,  and  how  I  became  blind  1  " 


'  Elijah  answered  :  "  Thou  art  of  the  tribe  of  Levi  ;  and  because 
thou,  in  entering  the  temple  of  God,  lookedst  lewdly  upon  a  woman  1. 
^thou_being  near  the  sanctuary,  our  Jjod_took  away  thy_  sight." 

'TheiTthe  blind  man  weeping  said  :   "Pardon  me,  0  holy  prophet 
of  God,  for  I  have  |  sinned  in  speaking  with  thee  ;    for  if  I  had  1251' 
seen  thee  I  should  not  have  sinned." 

'Elijah  answered  :  "  May  our  God  pardon  thee,  0  brother,  because 
as  regardeth  me  I  know  that  thou  hast  told  me  the  truth,  seeing 
that  the  more  I  hate  myself  themore  I  loveGod^  and  if  thou 
sawest  me  thou  wouldst  still  thy  desire,  which~Is  not  pleasing  jo 
God:  FoTTlijasnoTyour'creaTor,  but  "God  c~ 


•  By  the  lining  God.  b  The  Chapter  on  the  body  of  the  idol. 

c  God  is  the  creator. 


Text  obscure. 


/    u  r\ 


270  THE  GOSPEL  OF  BARNABAS 

hellia  piangendo  perche  ti  dessuio  dal  tuo  chreatore  .  piangi 
adonque  ho  fratello  perche  tu  non  hai  quella  luce  che  ti 
faria  uedere  il  uero  dal  falsso  .  che  se  quella  tu  hauessi  non 
haressti  dissprezzato  la  mia  dotrina  .  onde  ti  dicho  che  molti 
dessiderano  di  uedermi  he  di  lontano  uengono  per  uedermi 
che  dissprezzano  le  mie  parolle  .  onde  saria  melgio  alloro 
per  loro  sallute  di  non  hauere  hochij  imperoche  .  ogniuno 
che  se  chompiaze  nella  chreatura  sia  chi  si  uolgia  he  non 
cercha  di  chompiacerssi  in  DIO  elgi  affato  uno  iddolo  nel  chore 
suo  he  habadonato  DIO  .  allora  disse  iessu  sopirando  hauete 
126'  uoi  intesso  quanto  ha  deto  hellia  .  Bissposero  li  disjsepoli, 
certo  che  lo  habiamo  intesso  he  siamo  ussiti  di  noi  chonos- 
sendo  che  quiui  in  terra  sono  pochissimi  che  non  siano  iddolatri . 

CXVIIIa. 

Allora  iessu  disse  .  uoi  dite  la  uerita  perche  isdrahele  hora 
uolleua  stabillire  la  iddolatria  che  hano  nel  chore  chon  tenire 
me  per  DIO  .  li  qualli  hora  molti  di  loro  hano  dissprezzato 
la  mia  dotrina  dicedo  che  io  poteua  farmi  signore  di  tutta 
iudea  chofessando  di  essere  DIO  .  he  che  som  pazzo  per 
uollere  poueramente  uiuere  fra  disserti  he  non  stare  chontinuo 
fra  principi  in  dellitie  .  ho  infellice  homo  che  precij  la  luce 
che  he  chomune  alle  mosce  he  formiche  he  sprezzi  la  luce  che 
he  chomune  solamente  alii  angioli  he  proffeti  et  santi  amici 
,di  DIO  .  se  adonque  non  sera  chusstodito  lo  hochio  ho  andrea 
ti  dicho  che  elgie  impossibile  di  non  precipitare  in  libidineb  . 
onde  inzio  piangendo  ieremia  proffeta  chon  uerita  dice  lo  hochio 
126b  mio  he  uno  |  ladro  il  qualle  roba  la  anima  mia  .  che  per 
quessto  dauit  padre  nosstro  chon  somo  desio  pregaua  DIO 
signore  nosstro  c  che  li  uoltasse  li  hochij  azioche  non  uedessi 
le  uanita  .  perche  in  uero  hogni  chossa  che  a  fine  he  uana  . 
Ditemi  adonque  se  uno  auessi  dui  soldi  da  chomprare  il  pane 
li  spenderebe  elgi  per  chomprare  il  fumo  .  certo  no  impero 
che  il  fumo  fa  malle  alii  hochij  he  non  da  sostanza  ueruna 


OF  GUARDING  THE  EY 

^oncerneth  thee,  I  am  the  deviL_"  said  Elijah  weeping,  "because 
I"  turn  thee  asidejrom  thy  creator.  Weep  then,  O  brotherTbecause 
tRou  hast  not  that  light  which  would  make  thee  see  the  true  from 
the  false,  for  if  thou  hadst  had  that  thou  wouldst  not  have  despised 
my  doctrine.  Wherefore  I  say  unto  thee,  that  many  desire  to  see 
me  and_jcome"from  far  to  see  me,  wlio~3^spise~my  worclsT 
""Wherefore  it  wenTbetter  for  them,  for  their  salvation,  that  they 
had  no  eyes,  seeing  that  everyone  that  findeth  pleasure  in  the 
creature,  be  he  who  he  may,  and  seeketh  not  to  find  pleasure  TrT  , 
t?od,  hathjnade_an_idol  ^nlilsTieart,  ami  forsakenGod.^' ' 

~Tn"erTsaid  Jesus,  sighing :  '  Have  ye  understood  all  that  Elijah 
said  1 ' 

The  disciples  answered :  |  '  In  sooth,  we  have  understood,  and  we  126a 
are  beside  ourselves  at  the  knowledge  that  here  on  earth  there  are 
very  few  that  are  not  idolaters.' 

CXVIIK 

Then  said  Jesus :  <  Ye  speak  the  truth,  for  now  was  Israel 
desirous  to  establish  the  idolatry  that  they  have  in  their  hearts, 
in  holding  me  for  God;  many  ofwhbm  have  now  despised  my 
teaching,  saying  that  I  could  make  myself  lord  of  all  Judaea,  if 

1  confessed  myself  to  be  God,  and  that  I  am  mad  to  wish  to  live 
in  poverty  among  desert  places,  and  not  abide  continually  among 
princes  in  delicate  living.     Oh  hapless  man,  that  prizest  the  light 
that   is  common    to  flies  and  ants  arid   despisest  the  light  that 
is   common   only   to   angels   and  prophets   and   holy   friends   of 
God! 

<jfz_then,  the  eye  shall  not_b.e_guarded,  O_Andre_w_I  tell  thee  «£ 
that  it  is  impossible  not  to  fall  headlonginto  lust^T^WEerei'ore''  ^^ 
JTeremiah  the  prophet r,  weeping  "vehemently,  said  truly :   "  Mine 
eye  is  a  [  thief  that  robbeth  my  soul."     For  therefore  did  ^avT3" 
our  father  pray  with  greatest  longing  to  God  our  Lord  c  that  he 
would    turn   away   his   eyes   in   order   that  he    might  not  behold 
"vanity2.     For_truly  every^n£whicliha<l^flTT__RjTfl  ia  vain.     Tell 
me,  then,  tfonehad  two  pencetcT  buy  bread,  wouloThTspencT  it  to 
buy  smoke  ?   Assuredly  not,  seeing  that  smoke  doth  hurt  to  the  eyes 

a  The  Chapter  on  light.  b  Whoever  does  not  keep  fast  his  eyes  will 
not  escape  from  the  sin  of  impurity.  Inde.  °  God  is  sovereign. 

1  Lam.    iii.   51  ;    cp.  Vulg.   Oculus  meus  depraedatus  est  animam   meam. 

2  Ps.  cxix.  37. 


272  THE  GOSPEL  OF  BARNABAS 

ha  il  chorpo  .  chosi  adonque  fazia  lo  homo  che  chon  la  ueduta 
esterna  delli  hochij  he  ueduta  interna  dello  intelleto  .  cerchi 
di  chonossere  DIO  suo  chreatorea  he  il  beneplacito  della  sua 
uollonta  .  he  non  la  chreatura  sia  il  suo  fine  che  il  fa  smarire 
dal  chreatore  . 


Perphe  in  uerita  .  ogni  uolta  che  lo  homo  uede  una  chossa  he 
si  smenticha  DIO  che  la  ha  fato  per  lo  homo  elgia  pechato  . 
perzioche  se  uno  tuo  amicho  donandoti  una  chossa  che  tu 
la  tengi  in  memoria  sua  .  uedendola  tu  he  smentichandoti 

127a  del  tuo  amicho  |  tu  hai  offexo  lo  amicho  tuo  .  chossi  fa  lo 
homo  che  uedendo  la  chreatura  he  non  auendo  in  me[mo]ria  il 
chreatore  che  per  ammore  de  lo,  homo  la  ha  chreato  .  elgi 
pecha  chontra  DIO  chreatore  c  suo  de  ingratitudine  .  cholui 
adonque  che  uedera  le  done  he  si  smentichera  de  DIO  che 
per  bene  del  homo  chreo  la  dona  elgi  la  amera  he  dessiderara  . 
he  talmente  prorompera  quessta  sua  libidine  che  elgi  ammera 
ogni  chossa  simille  alia  chossa  ammata  .  che  percio  naque  quel 
pechato  del  qualle  he  uergogna  hauerne  memoria  .  se  lo  homo 
adonque  ponera  freno  alii  hochij  suoi  dominera  il  sensso  il 
quale  non  polle  dessiderare  quello  che  non  lie  apresentato  . 
he  chossi  stara  la  charne  sogeta  al  spirito  imperoche  si  chome 
la  naue  nom  polle  chaminare  senzza  uento  .  chosi  la  charne 
senza  il  senso  nom  polle  pecharre  .  che  sia  poi  neccessario  al 
penitente  il  conuertire  le  fabule  im  horatione  lo  dimosstra  la 

127b  ragione  se  giamai  |  non  fusi  precceto  di  DIO  .  perche  in  ogni 
parolla  otiossa  pecha  lo  homo  he  il  pechato  DIO  nosstro  il 
scancella  per  la  horatione  d  imperoche  .  la  oratione  he  auochato 
della  anima  .  la  oratione  he  medicina  della  anima  .  la  oratione 
he  diffessa  del  chore  .  la  oratione  he  arme  della  fede  .  la 
oratione  he  freno  del  senso  .  la  oratione  he  salle  della  charne 
che  non  la  lassia  putrefare  di  pechato  .  he  ui  dicho  che  la 
oratione  he  mani  della  uitta  nosstra  .  onde  lo  homo  che 


b 


THE  EVILS  OF  VAIN  TALKING 


273 


and  giveth  no  sustenance  to  the  body.  Even  so  then  let  man  do, 
for  with  the  outward  sight  of  his  eyes  and  the  inward  sight  of  his 
mind  he  should  seek  to  know  God  his  creator  a  and  the  good-pleasure 
of  his  will,  and  should  not  make  the  creature  his  end,  which 
causeth  him  to  lose  the  creator. 


'For  verily  every  time  that  a  man  beholdeth  a  thing  and  forgetteth 
God  who  hath  made  it  for  man,  he  hath  sinned.     For  if  a  friend 
of  thine  should  give  thee  somewhat  to  keep  in  memory  of  him, 
and   thou  shouldest    sell   it    and    forget    thy  friend,  |  thou  hast  127a 
offended  a 


.friend.     Even  so  doth  man;    for  when  he< 
beholdeth  the  creature  and  hath  not  in  memory  the  creator,  who 
man  hath  created  it,  he  sinneth  against  God  his  creator  c 


He  therefore  who  shall  behold  womenjinjLjaliall_forget  God  who 
for  the  good  of  man  created  woman,  hewill  love  her  and  desire 
her.  And  to  such  degree  will  this  lust  of  his  break  forth,  that  he 

V ' 

will  love  everything  like   unto  the  thing  loved :    so  that  hence 
cometh  that  sin  of  which  it  is  a  shame  to  have  memon 


Li,  then, 

man  shall  put  a  bridle  upon  his  eyes,  he  shall  be  lord  of  the  sense,  j 
which  cannot  desire  that  which  is  not  presented  to  it.     For  so 
*"§hair~the   flesh  be  subject  to  the  spirit.      Because  as   the   ship 


sin. 


1  That  thereafter  it  would  be  necessary  for  the  penitent  to  turn 
story-telling  into  prayer  *.  reason  itself  showeth,  even  if  it  |  were  not  127b 
also  a  precept  of  God.     For  in  every  idle  word 2  man   sinneth, 
and  ourjjodjjlotteth  out  sin  by  reason  of  prayerA For  that  prayer 
is  the  advocate  of  the  soul;  prayer  is  the  medicine  of  the  soul: 

^— "  «.  '  ~ —  ^~ 

prayer  is  the  defence  of  the  heart ;  prayer  is  the  weapon  of  faith, 
prayer  is  the  bridle  of  sense ;  prayer  is  the  salt  of  the  flesh  that 
suffereth  it  not  to  be  corrupted  by  sin.  I  tell  you  that  prayer  is 
the  hands  of  our  life,  whereby  the  man  that  prayeth  shall  defend 


*  God  is  the  creator.  b  The  Chapter  on  prayer, 

creator.         d  God  is  the  pardoner. 


0  God  is  the 


1  See  above,  107*  (p.  233). 
EAGG 


2  Cp.  Matt.  xii.  36. 
T 


274  THE  GOSPEL  OF  BARNABAS 

fa  oratione  difendera  se  stesso  il  giorno  del  iuditio  .  perche 
elgi  sanera  la  anima  sua  da  pechato  quiui  in  terra  .  he 
chonseruera  il  chore  suo  che  non  sia  tochato  da  chatiui  desiderij 
offendendo  satana  .  perche  retinera  il  senso  nella  leggie  di 
DIG  .  he  la  sua  charne  chaminera  in  iusstitia  riceuendo  da 
DIG  quanto  elgi  dimandera  .  Viue  Dioa  alia  chui  pressenzza 
siamo  che  lo  homo  senza  horatione  .  elgie  chossi  posibile 
che  lui  sia  homo  da  bene  hoperare  chome  posibile  .  il  mutto  | 

128a  narare  al  ciecho  la  sua  chaussa  .  chome  he  possibile  la  fisstula 
sanarsi  senza  onguento  .  diffendersi  senza  motto  .  offendere 
senza  arme  .  nauigare  senzza  timone  .  he  chonsseruare  charne 
morta  senzza  salle  perche  inuero  chi  non  ha  mano  nom  pole 
riceuere  .  se  lo  homo  potessi  chonuertire  il  stercho  in  horo 
he  il  fango  in  zucharo  che  farebe  .  tacendo  allora  iessu 
rissposero  li  dissepoli  ogniuno  non  farebe  altro  exercitio  che 
fare  horo  he  zucharo  .  allora  disse  iessu  hora  perche  non 
chouerte  lo  homo  il  stolto  fabullare  in  oratione  .  elgi  forsi 
dato  da  Diob  il  tempo  azioche  elgi  offenda  DIG  certo  no  . 
percio  che  principe  darebe  una  citta  al  suo  sudito  azioche  li 
facessi  guera  .  Viue  DIG*  che  se  lo  homo  chonossese  chome 
si  trasforma  la  anima  per  il  uano  parllare  che  elgi  .  piu 
pressto  si  troncheria  la  lingua  chon  li  denti  che  parllare  . 
ho  missero  monddo  perche  ogidi  non  si  chongregano  li 

128b  homeni  per  fare  |  oratione  .  ma  nelli  portichi  del  tempio 
he  nello  isstesso  tempio  satana  uia  il  sachrificio  del  uano 
parllare  he  quello  che  peggio  he  .  de  chosse  che  no  ne  posso 
senza  uergogna  parllare  , 

CXXc. 

II  fruto  del  uano  parllare  he  quessto  .  che  indebolisse  lo 
intelleto  per  modo  che  non  e  habille  ha  riceuere  la  uerita  .  si 
chome  uno  chauallo  hasuefato  a  portare  una  onzia  di  bonbaze 
nom  pole  portare  cento  lire  di  pietre  .  Ma  quello  che  pegio  he 
lo  homo  che  spende  il  tempo  in  burlle  .  quando  elgi  fara 


411. 


PRAYER  INSTEAD  OF  VAIN  TALKING          275 

himself  in  the  day  of  judgement :  for  he  shall  keep  his  soul  from 
sin  here  on  earth,  and  shall  preserve  his  heart  that  it  be  not 
touched  by  evil  desires1;  offending  Satan  because  he  shall  keep 
his  sense  within  the  law  of  God,  and  his  flesh  shall  walk  in 
righteousness,  receiving  from  God  all  that  he  shall  ask. 

'  As  God  livetha  in  whose  presence  we  are,  a  man  without  prayer 
can  no  more  be  a  man  of  good  works  than  a  dumb  man  can  | 
plead  his  cause  to  a  blind  one ;  than  fistula  can  be  healed  without  128a 
unguent ;  a  man  defend  himself  without  movement ;  or  attack 
another  without  weapons,  sail  without  rudder,  or  preserve  dead 
flesh  without  salt.  For  verily  he  who  hath  no  hand  cannot  receive. 
If  man  could  change  dungTnto  gold^ndclay  into  sugar,  \vhaT 
would  he  do  1 ' 

Then,  Jesus  being  silent,  the  disciples  answered :  '  No  one 
would  exercise  himself  in  any  way  other  than  in  making  gold 
and  sugar.' 

Then  said  Jesus :  '  Now  why  doth  not  man  change  foolish  story 
telling  into  prayer  ?  Is  time,  perchance,  given  him  by  God  l>  that 
he  may  offend  God  ?  For  what  prince  would  give  a  city  to  his 
subject  in  order  that  the  latter  might  make  war  upon  him  ?  As  God 
liveth  a,  ifjnan  knew  after  what  manner  the  soul  is  transformed  by 
vain  talking  he  would  soonerjjite_pff  his  tongue  with  his  teeth 
than  talk.  O  wretched  world  !  for  to-day  men  do  not  assemble 
together  for  |  prayer,  but  in  the  porches  of  the  temple  and  in  the  128b 
very  temple  itself  Satan  hath  there  the  sacrifice  of  vain  talk,  and 
that  which  is  worse— of  things  which  I  cannot  talk  of  without 
shame. 
*~~  CXX  c. 

'  Thejruit  of  vain  talking  is  this,that  it  weakeneth  the  intellect 
in  such  wise  that  it^  is~not  ready  to  receive  the  truth ;  even_as 
a  horse  accustomed  to  carry  but  one  ounce  of  cotton-flock  cannot 
carry  an  hundred  pounds  of  stone. 

'  But  what  is  worse  is  the  man  who  spendeth  his  time  in  jests. 
When  he  is  fain  to  pray,  Satan  will  put  into  his  memory  those 

a  By  the  living  God.       b  God  is  the  giver.       e  The  Chapter  on  speech. 


1  Cp.  Qoran  xxix.  sub  fin.:  'Prayer  preserveth  from  filthy  crimes  and 
from  that  which  is  blameable.' 

T  2 


276  THE  GOSPEL  OF  BARNABAS 

oratione  sataiia  li  metera  in  memoria  le  isstese  burle  .  per 
modo  che  douedo  piangere  li  suoi  pechati  per  prouochare  DIG  * 
ha  misserichordia  he  riceuere  perdono  delli  suoi  pechati  . 
Ridendo  prouocha  DIG  ha  ira  che  li  dara  flagello  he  lo  ripro- 
bera  .  Guai  adonque  ha  cholloro  che  burllano  he  parllano 
129a  uanamente  |  .  Ma  se  DIG  nosstro  ha  in  habominatione  cholloro 
che  burllano  he  parllano  in  uano  .  in  che  chonto  tenira  cholloro 
che  mormorano  he  infamano  il  prossimo  he  in  che  stato  sono 
cholloro  che  tratano  di  pechare  chome  di  negotio  somamente 
necessario  .  ho  mondo  inmondo  che  nom  posso  choprendere 
quanto  sarai  da  DIG  punitob  .  cholui  che  uora  adonque  fare 
penitenzza  ui  dicho  che  elgi  deue  ha  prezio  di  horo  dare  le  sui 
parolle  .  Rissposero  li  suoi  dissepoli  hora  chi  chomprera  le 
parole  del  homo  ha  precio  di  horo  certo  niuno  .  he  chome  fara 
elgi  penitenzza  certo  he  che  elgi  diuentera  hauaro  .  Risspose 
iessu  uoi  hauete  tanto  graue  il  chore  uosstro  che  io  nom  posso 
soleuarlo  .  onde  in  ogni  parolla  mi  bissogna  che  io  ui  dicha 
il  senso  ma  ringratiate  DIG  che  uia  datto  c  gratia  di  chonossere 
li  missterij  di  DIG  .  non  dicho  che  il  penitente  uendi  il  suo 
parllare  ma  dicho  che  quando  elgi  parlla  riputi  di  getare  uia 

10  horo .  che  pero  quessto  facendo  si  chome  lo  horo  si  spende  in 
chosse  neccessarie  chossi  elgi  parllera  quando  |  sera  neccessario 
ha  parllare  .  he  sichome  niuno  spende  lo  horo  in  chossa  che 

11  dia  dano  al  chorpo  .  chossi  non  parlli  in  chossa  che  li  dij 
dano  alia  anima. 

CXXI  a. 

6  Quando  il  preside  ha  presso  uno  reo  il  quale  lo  essamini .  he 
il  cha[n]celiero  scriua  ditemi  chome  parlla  talle  homo .  Rissposero 
li  dissepolij  elgi  parlla  chon  timore  he  al  proposito  per  non 
dare  sosspeto  di  se  .  he  guarda  di  non  dire  chossa  che  spiazia 


OF  THE  RESPONSIBILITY  OF  SPEECH           277 

same  jests,  insomuch  that  when  he  ought  to  weep  over  his  sins  to 
provoke  God  ft  to  mercy  and  to  win  forgiveness  for  his  sins,  by 
laughing  he  provoketh  God  to  anger  ;  who  will  chastise  him,  and 
cast  him  out. 

'  Woe,  therefore,  to  them  that  jest  and  talk  vainly  !  [  But  if  our  129" 
Goa  hath  in  abomination  them  that  jest  and  talk  vainly  how  will 
he  hold  them  that  munnur^  and_  slander  their  neighbour,  and  in 
wnat  plight  will  they  be  who  deal  with  sinning  as  with  a  business 
supremely  necessary  ?     Oh  impure    world,  _I  cannot  conceive  how 
grievously  thou  wilt  be  punished  by  God  !  b     He,  then,  who  would    " 
do  penance,   he,  I   say,  must  give  out  his  words  at  the  price  of 
gold.' 

His  disciples  answered:  'Xow  who  will  buy  a  man's  words  at 
the  price  of  gold1?  Assuredly  no  one.  And  how  shall  he  do 
penance  1  It  is  certain  that  he  will  become  covetous  !  ' 

Jesus  answered  :   '  Ye  have  your  heart  so  heavy  that  I  am  not 
able  to   lift   it  up.      Hence  in  every  word   it  is    necessary  that         if 
I  should  tell  you  the  meaning.     Eutjnye  t,hankp_tojjod,  who  hath_     /       j* 
given  you_c_grace  tojuiow  the  mysteries  o£  God  a.     I  do  not  say        ^—Tl^ 
rHhat  the  penitent  should  sell  his  talking,  but  I  say  that  when  he 
talketh  he  should  think  that  he  is  casting  forth  gold.     For  indeed, 
so  doing,  even  as  gold  is  spent  on  necessary  things,  so  he  will  talk 
[only]  when  [  it  is  necessary  to  talk.     And  just  as  no  one  spendeth  1291' 
gold  on  a  thing  which  shall  cause  hurt  to  his  body,  so  let  him  not^ 

talk  of  a  thing  that  may  cause  hurt  to  his  soul. 
i  --  -  -- 


e  '  When  the  governor  hath  arrested  a  prisoner  whom  he  examineth 
while  the  notary  writeth  down  [the  case],  tell  me,  how  doth  such 
a  man  talk  1  ' 

The  disciples  answered  :  '<He_tfllkelh.  with  fear  and  to  the  point, 
so  as  not  ._tO-gJY.e_  suspicion  of  himself,  and  he  is  careful  not  to  say7 

a  God  is  victorious.  b  0  wickedness  of  the  world,  I  cannot  know 

how  the  great  God  will  punish  you.    Inde.        c  God  is  the  giver.       d  The 
Chapter  on  listening  in  silence.  e  The  great  God  gave  to  the  sons  of 

Adam  two  angels,  and  they  write  what  people  do,  both  of  good  and  of 
wickedness.     Inde. 

1  Cp.  Mark  iv.  1  1. 


278  THE  GOSPEL  OF  BARNABAS 

al  preside  ma  cercha  de  dire  chossa  per  la  qualle  elgi  sia  liberate  . 
allora  risspose  iessu  quessto  doueria  fare  il  penitente  adonque 
per  non  perdere  la  anima  sua  imperoche  .  DIG  ha  dato  *  dui 
angioli  ha  ogni  homo  per  chancelieri  .  luno  scriuendo  il  bene 
he  laltro  il  malle  che  fa  lo  homo  .  se  lo  homo  adonque  uolle 
misserichordia  ri[ce]uere  missuri  il  suo  parllare  piu  che  non  si 
missura  lo  horo  . 


Quanto  alia  auaritia  che  si  chonuerti  in  ellemosine  in  uerita 
ui  dicho  .  che  si  chome  il  pionbo  ha  per  suo  fine  il  centro 
chossi  lo  auaro  ha  per  fine  lo  infferno  c  .  perche  allo  auuaro  lie 
imposibile  posiedere  bene  ueruno  im  paradisso  .  sapete  per  che 
chagione  per  che  io  uelo  diro  Viue  DIG  d  alia  chui  pressenza  sta 
la  anima  mia  che  lo  auaro  sebene  taze  chon  la  lingua  .  chon 
le  hopere  dice  non  uie  altro  DIG  che  me  imperoche  quanto  lui 
ha  lo  uolle  spendere  al  suo  piazere  non  rissguardando  hal 
principio  he  fine  suo  .  che  nassie  nudo  he  morendo  il  tutto 
lassia  .  hora  ditemi  se  herode  ui  donasi  ha  chonsseruare  uno 
giardino  he  uoi  uollesste  dissponerui  chome  patroni  .  non 
mandando  ueruno  fruto  ha  herode  he  quando  herode  mandasse 
per  fruti  uoi  scaziaste  li  messi  .  ditemi  uoi  ui  chonstitui- 
resste  Re  di  quelo  giardino  ce[r]to  si  .  hora  ui  dicho  che  lo 
homo  auaro  chosi  si  chonstituisse  DIG  nelle  fachulta  sue  che  DIG 
lia  dato  .  la  auaritia  he  una  sette  del  senso  il  quale  hauendo 
130b  persso  DIG  per  il  pechato  perche  elgi  |  uiue  di  dilleto  .  nom 
potendo  dilletarsi  di  DIG  il  quale  lie  asscoxo  circha  di  chongre- 
gare  *  le  chosse  temporal:  le  quali  tiene  chome  suo  bene  .  he 
tanto  piu  forte  quanto  piu  si  uede  priuo  di  DIG  che  pero  .  la 
chonuerssione  del  pechatore  he  da  DIG  e  f  il  quale  dona  la 
gratia  dapentirsi  .  chome  disse  il  padre  nosstro  dauit,  quessta 


1  MS.  chongregaregare  (sic). 


THE  EVILS  OF  AVARICE  X^,279  ^   ) 

anything  that  may  displease  the  governor,  but.  seeketh_to  speak 
somewhat  whereby  he  may  be  set  free.' 

Then  answered  Jesus:  'Tins  oughtThe^  penitent  to  do,  then,  in 
order  not  to  lose  his  soul.  For  that  God  hath  given  a  two  angels  to 
every  man  for  notaries,  the  one  writing  the  good,  the  other  the 
evil  that  the  man  doth.  If  then  a  man  would  receive  mercy  let 
him  measure  his  talking  more  than  gold  is  measured.  | 

CXXII  b.  130* 

'  As  for  avarice,  that  must  be  changed  into  almsgiving l.  Verily 
I  say  unto  you,  that  even  as  the  plummet  hath  for  its  end  the 
centre,  so  the  avaricious  hath  hell  for  his  end  °,  for  it  is  impossible 
for  the  avaricious  to  possess  any  good  in  paradise.  Know  ye 
wherefore  ?  for  I  will  tell  you.  As  God  liveth  d,  m_whosejM-esence 
my  soul  standeth,  the  avaricious,  even  though  he  be  silen.t_with_hjs_ 
Itongue,  by  his  works  saith :  "There  is  no  other  God  than  I." 
Inasmuch^aiTall  that  he  hath  he  is  fain  to  spend  at  his  own 
pleasure,  not  regarding  his  beginning  or  his  end,  that  he  is  born 
naked,  and  dying  leaveth  a\l\ 

'  Now  tell  me ;  if  Herod  should  give  you  a  garden  to  keep,  and 
ye  were  fain  to  bear  yourselves  as  owners,  not  sending  any  fruit 
to  Herod,  and  when  Herod  sent  for  fruit  ye  drove  away  his 
messengers,  tell  me,  would  ye  be  making  yourselves  kings  over 
that  garden  ?  Assuredly  yea.  Now  I  tell  you  that  even  so  the 
avaricious  man  maketh  himself  god  over  his  riches  which  God  hath 
given  him. 

4  Avarice  is  a  thirst  of  the  sense,  which  having  lost  God  through 
sin  because  it  |  liveth  by  pleasure,  and  being  unable  to  delight  itself  130b 
in  God,  who  is  hidden  from  it,  surroundeth  itself  with  temporal 
things  which  it  holdeth  as  its  good ;  and  it  groweth  the  stronger 
the  more  it  seeth  itself  deprived  of  God. 

'  And  so  the  conversion  of  the  sinner  is  from  God  e  f,  who  giveth 


»  God  is  the  giver.  b  The  Chapter  of  the  repentance  of  the  miserly. 

e  And  he  is  a  miser.  d  By  the  living  God.  e  God  guides  to 

repentance.          f  There  is  no  power  except  with  God.     Inde. 


1  See  above,  107*  (p.  233).         2  Cf.  Job  i.  21  ;  i  Tim.  vi.  7. 


280  THE  GOSPEL  OF  BARNABAS 

mutatione  uiene  dalla  destra  de  DIG  a  .  El  bissogna  che  io  ui 
dicha  chome  he  lo  homo  se  uollete  sapere  la  penitenzza  chome 
fare  si  deue  he  pero  .  hogidi  rendiamo  gratia  ha  DIG  che  cia 
fato  gratia  di  chomunichare  la  sua  uollota  chon  il  mio 
parllare  .  onde  leuato  le  mani  horo  dicendo  .  signore  Diob 
omnipotente  he  misserichordiosso  che  per  misserichordia  ci 
chreassti  dandoci  il  grado  di  homeni  tuoi  serui  .  chon  la 
fede  del  notio  tuo  ueraze0  .  ti  ringraziamo  di  ogni  beneficio 
tuo  he  uolgiamo  adorarti  te  sollo  tutto  il  tempo  della  uitta 
nosstrad  .  piangendo  li  nosstri  pechati  fazendo  horatione  he 
ellemossine  .  digiunando  he  studiando  la  tua  parolla  . 
13]a  amaesstranddo  |  quelli  che  sono  ignoranti  della  tua  uollonta  . 
patendo  dal  monddo  per  tuo  ammore  he  metendo  la  uitta 
alia  morte  per  seruirti  .  tu  signore  saluaci  e  da  satana  da  la 
charne  he  dal  monddo  .  si  chome  tu  saluassti  li  tuoi  elleti 
per  ammore  di  te  steso  he  per  ammore  del  nontio  tuo  f  per  il 
qualle  ci  chreassti  .  he  per  ammore  di  tutti  li  santi  he  profeti 
tuoi  .  Risspondeuano  sempre  li  dissepoli  chosi  sia  chosi  sia  ho 
signore  .  chosi  sia  ho  misserichordioso  DIG  nostro  g  . 


Fato  giorno  il  uenere  di  matina  per  tempo  .  iessu  dapoi 
la  oratione  chonuocho  li  suoi  dissepoli  he  disseli  .  sediamo1 
perche  si  chome  hogidi  DIG  chreo  lo  homo  del  fango  della 
terra1  chossi  ui  diro  che  chossa  he  lo  homo  ha  DIG  pia- 
zendo  k  .  seduti  ogniuno  iessu  di  nouo  disse  DIG  nosstro  per 
dimosstrare  alle  chreature  sue  la  sua  bonta  he  misserichordia  . 
he  la  sua  omnipotenta  chon  la  liberalita  he  iustitia  sua1  fece 


1  MS.  suoi  dissepoli  he  disse  poll  he  disseli .  sediamo :  surely  a  mere  ditto- 
graphy. 


OF  THE  COMPOSITION  OF  MAN  281 

the  grace  to  repent.     As  said  our  father  David1:   "This  change 
cometh  from  the  right  band  of  Godj1/' 

'  It  is  necessary  that  I  should  tell  you  of  what  sort  man  is,  if  ye 
would  know  how  penitence  ought  to  be  done.  And  so  to-day  let 
us  render  thanks  to  God,  who  hath  given  us  the  grace  to  com 
municate  His  will  by  my  word.' 

Whereupon  he  lifted  up  his  hands  and  prayed,  saying :  '  Lord  God  b 
almighty  and  merciful,  who  iu  mercy  hath  created  us,  giving  us 
the  rank  of  men,  thy  servants,  with  the  faith  of  thy  true  messenger  c, 
we  thank  thee  for  all  thy  benefits  and  would  fain  adore  thee  only 
all  the  days  of  our  lifed,  bewailing  our  sins,  praying  and  giving 
alms,  fasting  and  studying  thy  word,  instructing  |  those  that  are  131» 
ignorant  of  thy  will,  suffering  from  the  world  for  love  of  thee,  and 
giving  up  our  life  unto  the  death  to  serve  thee.  Do  thou,  O  Lord, 
save  use  from  Satan,  from  the  flesh  and  from  the  world,  even  as 
thou  savedst  thine  elect  for  love  of  thine  own  self  and  for  love  of 
thy  messenger  f  for  whom  thou  didst  create  us,  and  for  love  of  all 
thy  holy  ones  and  prophets.' 

The  disciples  ever  answered  :  '  So  be  it/  '  So  be  it,  Lord/  '  So_be^ 
it,  0  our  merciful  God  «.' 

CXXIII  h 

When  it  was  day,  Friday  morning,  early,  Jesus,  after  the  prayer, 
assembled  his  disciples 2  and  said  to  them  :  '  Let  us  sit  down ;  for 
even  as  on  this  day  God  created  man  of  the  clay  of  the  earth  *,  even 
so  willTTeJl  you  what  a  thing  is  man",  if  God  please  kT~ 

When  all  were  seated,  Jesus  said  again  :  '  Our  God,  to  shew  to 
his  creatures  his  goodness  and  mercy  and  his  omnipotence,  with  his 
liberality  and  justice  1,  made  a  composition  of  four  things  contrary 


a  God  guides  whomsoever  he  pleases.    Inde.  b  God  is  sovereign, 

omnipotent,  the  gracious,  God  gives  penitence.  °  Thy  prophet.  d  God 
is  worshipped.  e  God  keeps.  f  Thy  apostle.  g  God  is  sovereign. 
b  The  Chapter  on  liberty  (of  choice).  '  On  Friday  God  created 

Adam  from  mud.  k  If  God  will.  l  God  is  beneficent,  the 

gracious,  the  powerful,  good  and  just. 


1  Ps.  Ixxvii.  10  (cp.  Vulg.).          9  See  note  on  opposite  page. 


282  THE  GOSPEL  OF  BARNABAS 

una  chompositione  di  quatro  chosse  chontrarie  luna  all  altra  . 

131b  he  le  unijte  intuno  ogeto  finalle  qualle  he  lo  homo  .  he 
quessto  he  la  terra,  la  aqua  lo  haere  he  il  fuocho  azioche 
temperassi  luno  ha  lo  altro  il  suo  esstremo  .  he  fece  di 
quesste  quatro  chosse  uno  uasso  quale  he  il  chorpo  del  homo 
di  charne,  ossa,  sangue  medole  he  pelle  chon  nerui  he  uene  . 
chon  tutte  le  sui  interiore  .  nel  quale  DIG  chollocho  la  anima 
he  il  senso  chome  dui  mani  di  quessta  uitta  .  dando  per 
stanzia  al  sensso  hogni  parte  del  chorpo  il  quale  seli  diffuse 
chome  holio  .  he  alia  anima  dette  per  stantia  il  chore  doue 
unita  chon  il  senso  tutta  la  uita  reggie  .  auendo  chosi  DIG  a 
chreato  lo  homo  b  dete  nel  homo  uno  lume  il  quale  he  chiamato 
ragione  .  che  douessi  unire  la  charne  il  sensso  he  la  anima 
intun  fine  di  hoperare  per  seruitio  di  DIG  .  onde  ponendo 
quessta  opera  nel  paradisso  he  la  ragione  essendo  sedota  dal 
sensso  per  opera  di  satana  .  la  charne  persse  il  riposso  .  il 
senso  persse  il  dilleto  del  quale  uiue  he  la  hanima  persse  la 
sua  bellezza  .  Resstato  lo  homo  talle  il  senso  che  in  traualgio 

132a  non  si  quieta  ma  cer  |  cha  dilleto  .  non  sendo  reto  dala  ragione 
seguita  il  lume  che  li  dimosstra  li  hochij  .  onde  nom  potendo 
li  hochij  uedere  se  non  uanita  se  ingana  he  chossi  ellegendo 
le  chosse  terrene  pecha  .  che  pero  bissogna  che  per  misseri- 
chordia  di  DIG  sia  illuminate  di  nouo  la  ragione  del  homo 
ha  chonossere  il  bene  dal  malle  he  il  uero  dilleto  °d  .  il  qualle 
chonossendo  si  chonuerte  ha  penitenzza  il  pechatore  .  pero 
ui  dicho  in  uerita  che  se  DIG  signore  nosstro e  non  illumina 
il  chore  del  homo  niente  gioua  li  ragionamenti  delli  homeni  . 
Bissposse  ioane  adonque  ha  che  serue  il  parllare  delli  homeni  . 
Risspose  iessu,  lo  homo  chome  homo  niente  gioua  per  chon- 
uertire  lo  homo  ha  pinitenzza  ma  lo  homo  chome  mezzo  che 
DIG  di  esso  si  serue  .  chouerte  lo  homo  che  pero  hoperando 
DIG  chon  sachreto  moddo  nel  homo  per  sallute  del  homof  si 
deue  ogni  homo  asscoltare  .  azioche  in  tutti  se  riceue  cholui 

4)1.  b    +*\    4)1    t>U. 

J    4)1.  d    *LiJ        ..  e       UiJL-   4)1. 


OF  THE  COMPOSITION  OF  MAN  283 

the  one  to  the  nthprn.m^nnit,ed  themjjnjone  final  object,  which  131h 
is  man  —  aud  this  Dearth,  air,  waiter,  and  fire^>-in  order  that  each 
one  might  temper  its  opposite.     And  he  made  of  these  four  things  v 
rViirJi  ia  Bail's  body,  of^esh,_boneg7  blood,  marrow,  a"jT_ 


nerves  and  veins,  and  with  all  his  inward  parts  ; 
God  placed  the  soul  and  the  sense,  as  two  hands  of  this 
life:  giving  for  lodgement  to  the  sense  every  part  of  the  body, 
for  it  diffused  itself  there  like  oil.  Aud  to  the  soul  gave  he  for 
lodgement  the  heart,  where,  united  with  the  sense,  it  should  rule  the 
whole  life. 

'God  a.  having  thus  created  man  b,  put  into  him  a  ljghjjwhich_is 
called  reason  which  was  to  unite  the  flesh,  the  sense,  aiid_the_aojjj 
ioa  single"end  —  to  work  for  the  service  of 


^  *  Wh~ereupon,  he  placing  this  work  in  paradise,jind  the  reason 
beingseduced  of  the  sense  by  the  operation  of  Satan^  the  flesh. 
TnsTitsrest.  the  sensejost  tji^cjeligjrt_whereby  itllveth,  and  the 
soul  lost  its  beauty. 

^*  "  Man  having  come  to  such  a  plight,  the  sense,  which  findeth  not  ^ 
repose  in  labour,  but  seeketh  |  delightjiot  being  curbed  by  reason,  132a 
Tolloweth  the  light  which  the^  eyes  show  it  ;  whence,  the  eyes  not 
being  able  to  see  aught  but  vanity,  it  deceiveth  itself,  and  so, 
choosing  earthly  things,  sinneth. 

'  Thus  it  is  necessary  that  by  the  mercy  of  God  man's  reason 
be  enlightened  afresh,  to  know  good  from  evil  and  [to  distinguish] 
the  true  delight  cd:  knowing  which,  the  sinner  is  converted  to 
penitence.  Wherefore  I  say  unto  you  verily,  that__ifGod  our 
Lord  e  enlighten  not  the  heart_of  manf  the  reasonings^gf^  men  are  „ 
of  no  avail.' 

1    John  answered  :    '  Then   to  what  end    serveth  the    speech   of 
men1?' 

Jesus  replied  :  '  Man  as  man  availeth  naught  to  convert  man  to 
penitence  ;  but  man  as  a  means  which  God  useth  converteth  man  ; 
so  that  seeing  God  worketh  by  a  secret  fashion  in  man  for  man's 
salvation  f,  one  ought  to  listen  to  every  man,  in  order  that  among 
all  may  be  received  him  in  whom  God  speaketh  to  us.' 


a  God  is  the  creator.  b  God  created  Adam.  c  God  gives 

repentance  and  shows  the  true  way.  d  Whom  he  wishes.  e  God 

is  sovereign.          f  God  works  (?)  secretly  in  the  sons  of  Adam.    Inde. 


1  Cp.  below,  i83b. 


284  THE  GOSPEL  OF  BARNABAS 

nel  qualle  ci  parlla  DIG  .  Risspose  iachobo  ho  maesstro  se 
132  *'  per  forte  uenira  uno  j  falso  proffeta  he  medace  dotore  sotto 
pretessto  di  amaestrarci  che  fare  dobiamo  . 

CXXIV. 

Risspose  iessu  per  simillitudine  .  elgi  ua  lo  homo  chon  la  rete 
ha  pesscare  nella  quale  molto  pessie  prende  ma  quelli  che  sono 
chatiui  li  geta  uia  .  Elgi  usisse  lo  homo  ha  seminare  ma  sollo  il 
grano  che  chassca  in  tera  bona  frutificha  .  chossi  fare  douete  uoi 
che  ogniuno  asscoltate  he  la  uerita  sollo  riceuiste  imperoche  la 
uerita  sollo  fa  fruto  de  uit-ta  etterna  .  Rissposse  andrea  hora 
chome  si  chonossera  la  uerrita  .  Rissposse  iessu  ogni  chossa 
chonffonne  al  libro  di  mose  quello  riceuete  per  uero  .  imperoche 
DIG  he  uno  .  la  uerita  he  una  .  onde  chonsequentemente  la 
dotrina  he  una  he  il  senso  della  dotrina  he  uno  che  pero  .  la 
f  ede  he  una  a  .  io  ui  dicho  in  uerrita  che  l  se  non  f  usi  stato 
scancellato  la  uerita  dal  libro  di  moisse  DIG  non  haueria 
133a  dato  ha  dauit  padre  |  nosstro  il  sechondo  .  he  se  il  libro 
di  dauit  non  fussi  stato  chontaminato  DIG  non  haueria  man 
date  ha  me  lo  euangelio  .  imperoche  il  signore  DIG  nosstro  he 
inmutabile  bc  he  un  sollo  parllare  affato  ha  tuti  li  homeni  .  onde 
quando  uenira  il  nontio  di  Diod  uera  ha  puriffichare  quanto 
hauerano  li  empij  chontaminato  nel  libro  mio  .  Risspose 
quello  che  scriue,  ho  maesstro  che  chossa  fara  lo  homo  quado 
si  trouera  la  leggie  chontaminata  he  parllera  il  falso  proffeta  . 
Risspose  iessu  grande  he  la  tua  dimanda  ho  barnaba  pero  ti 
dicho  che  in  talle  tempo  pochi  si  saluano  .  imperoche  non 
chonsiderano  li  homeni  il  fine  suo  che  he  DIG  .  Viue  DIG  e  alia 
chui  pressenza  sta  la  anima  mia  che  ogni  dotrina  che  suiera 
lo  homo  dal  fine  suo  che  he  DIG  .  che  quella  he  pessima  dotrina 
onde  tre  chosse  chonsiderarai  nella  dotrina  zio  e  lo  ammore  uersso 
DIG  .  la  pieta  uersso  il  prossimo  he  lo  hodio  uersso  se  stesso  .' 

JLC  j  Oo.lj  il. 


1  MS.  che  che  (sic). 


THE  TRUE  TEACHER  AND  THE  FALSE          285 

James   answered :   '  O  Master,   if  perchance  there  shall    come 
a     false  prophet  and  lying  teacher  pretending  to  instruct  us,  what  1321" 
ought  we  to  do  1 

CXXIV. 

Jesus  answered  in  parable  :  '  A  man  goeth  to  fish  with  a  net,  and 
therein  he  catcheth  many  fishes,  but  those  that  are  bad  he  throweth 
away. 

'A  man  went  forth  to  sow,  but  only  the  grain  that  falleth  on  good 
ground  beareth  seed  l. 

'  Even  so  ought  ye  to  do,  listening  to  all  and  receiving  only  the 
truth,  seeing  that  the  truth  alone  beareth  fruit  unto  eternal 
life.' 

Then  answered  Andrew  :   '  Now  how  shall  the  truth  be  known  ? ' 

Jesus  answered :  '  Everything  that  conformeth  to  the  book  of 
Moses,  that  receive  ye  for  true ;  seeing  that  God  is  one,  the  truth 
is  one;  whence  it  followeth  that  the  doctrine  is  one  and  the  meaning: 

O 

of  the  doctrine  is  one ;  and  therefore  the  faith  is  one  a.    Verily  I  say 
unto  you  that  if  the  truth  had  not  been  erased  from  the  book  of 
Moses,  God  would  not  have  given  to  David  our  father  |  the  second.  133» 
And  if  the  book^of  David  had  not  been  contaminated,  God  would  ^ 
not  have  committed  the~G~bspel  to  me ;  seeing  that  the  Lord  our 

f^Grod  is  unchangeable  ^c,  and  hath  spoken  but  one  message  to  all 
men.    Wherefore,  when  the  messenger  of  God  d  shall  come,  he  shalp 
come  to  cleanse  away  all  wherewith  the  ungodly  have  contaminated 

"my  book/^— - 

Then  answered  he  who  writeth :  '  O  Master,  what  shall  a  man 
do  when  the  law  shall  be  found  contaminated  and  the  false  prophet 
shall  speak  1 ' 

Jesus  answered  :  '  Great  is  thy  question,  O  Barnabas  ;  wherefore 
I_tell  theethat  in  such  a  time  few  are  saved,  seeing  that  men  dc^ 
not  consideTlheir  end,  which  is  GocL  As  GooTliveth  e  in  wTiose 
f^s"elice~Tn7-sonT-staiideth,  every  doctrine  that  shall  turn  man 
aside  fromjiis  end,  which  is  <3oa7is  most  eviidp^tritre;^WheTefore 
there  are  threlTthlngs  that  thoiTshalt  consider  in  doctrine — namely, 
love  towards  God^  pity  towaiolg^one's  neighbouj^and  hatred  towards 
thyself,  who  hast  offended  God,  and  offendest  him  every  day. 

*  God  is  one,  one  knowledge,  one  religion.    Inde.  b  God  will  not 

fail.         c  God  is  holy.         d  The  apostle  of  God.         e  By  the  living  God. 


1  See  Matt.  xiii.  3-9  (parable  given  more  fully  below,  143*  sq.). 


286  THE  GOSPEL  OF  BARNABAS 

chai  offesso  DIG  he  offendi  ogni  giorno  onde  ogni  dotrina 
133b  chontraria  ha  quessti  tre  chapi  fugisila  perche  he  pessima  . 


Ritornero  hora  alia  auaritia  .  he  dichoui  che  quando  il  senso 
nolle  chongregare  una  chossa  ouero  tenacemente  chonseruare 
dicha  la  raggione  .  chotal  chossa  heuera  lla  fine  certo  he  che  se 
essa  hauera  fine  he  pazia  ammarlla  onde  bissogna  ammare  he 
seruare  quello  che  non  hauera  fine  .  si  chonuerta  adonque  in 
ellemossine  la  hauaritia  bene  donando  quello  che  mallamente 
ha  congregate  .  he  guardissi  che  quello  che  dara  la  mano 
desstra  non  il  sapia  la  sinistra  b  imperoche  .  li  hipochriti  quando 
fano  ellemossina  uolgiono  essere  ueduti  he  laudati  dal  mondo  . 
Ma  in  uerita  sono  uani  imperoche  per  cholui  che  hopera  lo 
homo  da  cholui  riceue  la  mercede0  .  se  lomo  adonque  uolle 
riceuere  chossa  ueruna  da  DIG  bissogna  che  elgi  serua  DIG  . 
he  guardate  che  quando  fate  ellemossina  chonsiderate  che  | 
134a  date  ha  DIG  quanto  per  ammore  di  DIG  .  onde  non  siate  pigri 
nel  dare  he  date  quello  che  auete  del  milgiore  per  ammore 
di  DIG  .  Ditemi  uollete  uoi  riceuere  chossa  ueruna  da  Diod 
chatiua  no  certo  ho  poluere  he  cenere  .  adonque  chome  hauete 
fede  in  uoi  se  darete  chossa  ueruna  chatiua  per  ammore  de 
Dioe  .  Melgio  saria  non  dare  niente  che  dare  chossa  chatiua 
perche  non  dado  hauerete  qualche  scuxa  sechondo  il  monddo  . 
ma  dando  chossa  trissta  he  seruando  per  uoi  il  milgiore  quella  * 
sera  la  scusa  f  he  quessto  he  quanto  uio  da  dire  circha  la  peni- 


^>    ...  > 

(J?;.~  «  11     OJuJ. 


lili 


1  So  MS. :  conj.  qualle. 


OF  AVARICE  AND  ALMSGIVING  287 

Wherefore  every  doctrine  |  that  is  contrary  to  these  three  heads  133b 
do  thou  avoid,  because  it  is  most  evil. 

cxxv «. 

1 1  will  return  now  to  avarice :  and  I  tell  you  that  when  the 
sense  would  fain  acquire  a  thing  or  tenaciously  keep  it,  reason 
must  say  :  "  Such  a  thing  will  have  its  end."  It  is  certain  that  if 
it  will  have  an  end  it  is  madness  to  love  it.  Wherefore  it  behoves 
one  to  love  and  to  keep  that  which  will  not  have  an  end. 

'  Let  avarice  then  be  changed  into  alms,  distributing  rightly  what 
[a  man]  hath  acquired  wrongly. 

'  And  let  him  see  to  it  that  what  the  right  hand  shall  give  the  left 
hand  shall  not  know '  b  1.  Because  the  hypocrites  when  they  do  alms 
desire  to  be  seen  and  praised  of  the  world.  But  verily  they  are 
vain,  seeing  that  for  whom  a  man  worketh  from  him  doth  he  receive 
his  wages c.  If,  then,  a  man  would  receive  anything  of  God,  it 
behoveth  him  to  serve  God. 

'  And  see  that  when  ye  do  alms,  ye  consider  that  |  ye  are  giving  134a 
to  God  all  that  [ye  give]  for  love   of  God.      Wherefore  be  not 
slow  to  give,  and  give  of  the  best  of  that  which  ye  have,  for  love 
of  God. 

'Tell  me,  desire  ye  to  receive  of  God  anything  that  is  bad  'I 
Certainly  not,  O  dust  and  ashes !  Then  how  have  ye  ialtirnryoTi 
if  ye  shall  give  anything  bad  for  love  of  God  ? e 

*_It  were  better  to  give  nothing  than  to  give  a  bad  thing ;  for  in 
notjriving  ye  shall  have  some  excuse  according  to  the  world :  TmFv 
in  giving^a^worthless  thing.,  and  keeping  the  best  for  yourselves^ 
whai  shall  be  the  excuse  ?  f 


a  The  Chapter  on  almsgiving.  •  If  you  wish  to  give  alms,  you  shall  give 
with  the  right  hand  while  your  left  hand  hears  (sic)  it  not.  Inde.  °  To 
whomsoever  you  have  done  (it)  your  reward  is  incumbent  on  him.  Inde. 
A  If  you  desire  anything  from  God,  you  desire  the  best  of  things.  If 
you  do  a  deed  of  charity  (almsgiving),  give  alms  of  what  is  good.  Inde. 
f  According  to  what  religion  should  he  give  alms  of  what  is  vile?  Inde. 
1  If  you  give  unto  God  of  what  is  vile,  what  can  you  say  before  God 
therewith  ?  Inde. 

1  Matt.  vi.  3. 


288  THE  GOSPEL  OF  BARNABAS 

tenzza  .  Risspose  bartolameo  quanto  tempo  deue  durare  la 
penitenza  .  Risspose  iessu  mentre  che  lo  homo  he  in  stato 
di  pechato  debe  sempre  pentirsi  he  fame  penitenzza  onde 
sichome  la  uitta  humana  sempre  peccha  ehossi  sempre  deue 
fare  penitenzza  .  se  uoi  non  uollete  fare  piu  chonto  delle 
scarpe  uosstre  che  della  anima  uosstra  posscia  che  ogni  uolta 
che  si  ronpono  quelle  uoi  le  rachonziate  .  | 

CXXVI*. 

Chonuochati  iessu  li  suoi  dissepolj  .  li  mando  ha  dui  ha 
dui  per  la  regione  de  issdraele  dicendo  andate  he  predichate 
si  chome  hauete  intesso  li  quali  .  inclinandosi  limponeua  la 
mano  sopra  il  chapo  dicendo  .  in  nome  de  DIG  b  datte  la  sanita 
alii  inffermi,  scaziate  li  demonij  he  sganate  issdraele  di  me 
dicendolj  quello  che  io  ho  deto  auanti  il  ponttfice  .  si  partirno 
adonque  tutti  saluo  cholui  che  scriue  chon  iachobo  he  ioane 
he  andorno  per  tutta  iudea  predich?.ndo  la  penittenzza  si 
chome  li  haueua  detto  iessu  .  sanando  ogni  sorte  de  inffermita 
talmente  che  in  issdraelle  si  chonfermo  le  parolle  di  iessu 
che  DIG  HE  UNO  he  iessu  he  profeta  di  DIG  c  .  uedendo  loro  tanta 
moltitudine  fare  quello  che  faceua  iessu  circha  il  sanare  li 
inffermi  .  Ma  li  fioli  del  diauollo  altro  modo  trouorno  per 
perseguitare  iessu  he  quessti  herano  li  sacerdoti  he  scribi  . 
onde  inchominciorno  ha  dire  che  iessu  asspiraraua  alia 
135a  monarchia  sopra  issdraele  ma  temeua|no  la  plebe  onde  sechreta- 
mente  tratauano  chotra  di  iessu  .  Disscorssa  iudea  ritornonorno 
li  dissepoli  ha  iessu  il  quale  li  riceuete  chome  padre  riceue 
li  filgioli  dicendo  .  ditemi  chome  ha  hoperato  il  signore 
DIG  nosstrod  certo  che  ho  ueduto  satana  chasscare  sotto  li 
uosstri  piedi  he  uoi  chalpestrallo  chome  fa  il  uignarolo  la 
uua  .  Rissposero  ho  maestro  habiamo  sanato  inffiniti  inffermi 
he  scaziato  molti  demonij  che  tormentauano  li  homeni  . 
Disse  iessu  Dioe  ui  perdoni  ho  frateli  perche  hauete  pechato 


il. 


MISSION   OF   THE   DISCIPLES  289 

'  And  jhja  is  all  float  I  have  to  say  to  you  concerning  penitence.' 
arnabas  answered  :  '  How  long  ought  penitence  to  last  ? ' 

Jesus  replied :  '  As  long  as  a  man  is  in  a  state  of  sin  he  ought 
always  to  repent  and  do  penance  for  it.  Wherefore  as  human  life 
always  sinneth,  so  ought  it  always  to  do  penance ;  unless  ye  would 
make  more  account  of  your  shoes  than  of  your  soul,  since  every 
time  that  your  shoes  are  burst  ye  mend  them.'  | 

CXXVI a. 

Jesus  having  called  together  his  disciples,  sent  them  forth  by 
two  and  two1  through  the  region  of  Israel,  saying:  'Go  and 
preach  even  as  ye  have  heard.' 

Then  they  bowed  themselves  and  he  laid  his  hand  upon  their 
heads,  saying :  '  In  the  name  of  God  bf  give  health  to  the  sick,  cast 
out  the  demons,  and  undeceive  Israel  concerning  me,  telling  them 
that  which  I  said  before  the  high  priest  V 

They  departed  therefore,  all  of  them  save  him  who  writeth,  with 
James  and  John ;  and  they  went  through  all  Judaea,  preaching 
penitence  even  as  Jesus  had  told  them,  healing  every  sort  of 
sickness,  insomuch  that  in  Israel  were  confirmed  the  words  of 
Jesus  that  God  is  one  and  Jesus  is  prophet  of  God  c,  when  they 
saw  such  a  multitude  do  that  which  Jesus  did  concerning  the 
healing  of  the  sick. 

But  the  sons  of  the  devil3  found  another  way  to  persecute  Jesus, 
and  these  were  the  priests  and  the  scribes.    Whereupon  they  began 
to_savj:hat  Jesus  aspired  to  the  monarchy  overjsraeT BuFthey 
feared  |  the  common  people,  wherefore  they  plotted  against  Jesus  135 
secretly. 

Having  passed  throughout  Judaea  the  disciples  returned  to 
Jesus,  who  received  them  as  a  father  receiveth  his  sons,  saying: 
1  Tell  me,  how  hath  wrought  the  Lord  our  God  ?  •*  Surely  I  have 
seen  Satan  fall  under  your  feet  *  and  ye  trample  upon  him  even 
as  the  vinedresser  treadeth  the  grapes  ! ' 

The  disciples  answered  :  '  O  Master,  we  have  healed  numberless 
sick  persons,  and  cast  out  many  demons  5  which  tormented  men.' 

Said  Jesus :   '  God  forgive  you «,  O  brethren,  because  ye  have 

a  The  Chapter  of  [?]  associating  others  with  God.  b  By  the  per 

mission  of  God.  c  God  is  one  and  Jesus  is  his  prophet.  d  God  is 

sovereign.          e  God  pardons. 

1  Cp.  Mark  vi.  7-13.  »  See  above,  99"  (p.  217).  '  See  above, 

5ob  (p.  113  and  note).  «  Cp.  Luke  x.  18.  5  Cp.  Luke  x.  17. 


u 


290  THE  GOSPEL  OF  BAENABAS 

chon  dire  habiamo  sanato  imperoche  DIG  ha  fato  il  tutto  . 
allora  dissero  habiamo  parllato  da  stolti  pero  insegnaci  chome 
dobiamo  dire  .  Risspose  iessu  in  ogni  bona  opera  dite  DIG  a  ha 
operate  he  in  ogni  chatiua  dite  io  ho  pechato  .  chossi  faremo 
dissero  li  dissepoli  .  allora  disse  iessu  hora  che  dice  issdraele 
hauendo  ueduto  tanti  homeni  DIG  fare  per  loro  mani  quelo 
che  DIG  affato  per  le  mano  mie  .  Rissposero  li  dissepoli 
dichono  che  DIG  he  sollo  he  che  tu  sei  proffeta  di  Diob. 
Bisspose  iessu  chon  lieta  fazia  sia  benedeto  il  santo  nome 
135b  di  DIG  °  che  non  ha  dissprezzato  il  desside  j  f io  di  me  seruo 
suo  he  deto  quessto  andarno  ha  riposare. 

CXXVII*. 

Partissi  iessu  dal  disserto  he  hentro  in  ierusaleme  .  onde 
tutto  il  populo  chorse  al  tempio  per  uederllo  pero  dapoi  la 
letione  di  salmi  iessu  salli  sopra  il  pinacholo  doue  saliua 
il  scriba  .  he  fato  segno  di  silentio  chon  la  mano  disse 
sia  benedeto  il  santo  nome  di  DIG  c  ho  f ratelli  che  cia  chreato 
del  fango  della  terra  he  no  di  spirito  ardente  .  per  che 
pechando  noi  trouiamo  misserichordia  hapresso  DIG  e  che 
satana  non  la  trouera  giamai  perche  per  sua  superbia  . 
elgie  inchorigibile  dicendo  sempre  essere  nobile  per  essere 
spirito  ardente  .  Auete  intesso  fratelli  quello  che  dice  il 
padre  nosstro  dauit  del  nosstro  DIG  che  elgi  sie  harechordato 
che  siamo  poluere  .  he  che  il  spirito  nosstro  ua  he  non  torna 
onde  incio  cia  hauto  misserichordia  .  Beati  cholloro  che 
chonosscono  quesste  parolle  perche  nom  pecherano  chontra 
il  signore  suo  in  etterno  essendo  che  dapoi  il  pechato  si 
136a  pentono  .  onde  il  pechato  loro  non  dura  .  guai  ha  chollojro 
che  si  estoleno  perche  serano  humilliati  insino  alle  ardenti 
brase  dello  infferno  .  ditemi  fratelli  qualle  he  la  chagione 
di  essaltarsi  uie  forsi  bene  alchuno  quiui  in  terra  no  certo 
imperoche  .  chome  dice  sallamone  proffeta  di  DIG  ogni  chossa 
che  he  sotto  il  solle  he  uanita  .  ma  se  le  chosse  del  mondo 


V;     41)1.  b     J^-y    15— £-C   J     •**!     41)1. 

4lll     --J.  d    +*\    ,-li    «.«-.  e    ,.^*T    41)1. 


JESUS  PREACHETH  AT  JERUSALEM     291 


sinned  in  saying  "  WeJiav^Jiealed,/'  seeing  if,  is  Gnrl 

done  all.' 

•«—  -----  _ 

Then  said  they  :  '  We  have  talked  foolishly  ;  wherefore,  teach  us 
how  to  speak.' 

Jesus  answered  :  '  In  every  good  work  say  "  God  a  hath  wrought  " 
and  in  every  bad  one  say  "  I  have  sinned."  ' 

'  So  will  we  do,'  said  the  disciples  to  him. 

Then  said  Jesus  :  '  Now  what  saith  Israel,  having  seen  God  do 
by  the  hands  of  so  many  men  that  which  God  hath  done  by  my 
hands  ?  ' 

The  disciples  answered  :  *  They  saythat  there  is  one  God  alone 
and_  that_thou  art  God's  prophet  V 

Jesus  answered  with  joyful  countenance  :    '  Blessed  be  the  holy 
name  of  Godc,  who  hath  not  despised  the  desire  |  of  me  his  servant!'  135b 
And  when  he  had  said  this  they  retired  to  rest. 


Jesus  departed  from  the  desert  and  entered  into  Jerusalem; 
whereupon  all  the  people  ran  to  the  temple  to  see  him.  So  after 
the  reading  of  the  psalms  Jesus  mounted  up  on  the  pinnacle  where 
the  scribe  used  to  mount,  and,  having  beckoned  for  silence  with  hia 
hand,  he  said  :  '  Blessed  be  the  holy  name  of  God  c,  0  brethren,  who 
hath  created  us  of  the  clay  of  the  earth,  and  not  of  flaming  spirit. 
For  when  we  sin  we  find  mercy  before  God  e,  which  Satan  will  never 
find,  because  through  his  pride  he  is  incorrigible,  saying  that  he  is 
always  noble,  for  that  he  is  flaming  spirit. 

P7  Have  ye  heard,  brethren,  that  which  our  father  David  saith  of 
our  God1,  that  he  remembereth  that  we  are  dust  and  that  our 
spirit  goeth  and  returneth  not  again,  wherefore  he  hath  had  mercy 
upon  us  ?  Blessed  are  they  that  know  these  words,  for  they  will 
not  sin  against  their  Lord  eternally,  seeing  that  after  the  sin  they 
repent,  wherefore  their  sin  abideth  not.  Woe  unto  them  [  thai  136* 
extol  themselves,  for  they  shall  be  humbled  to  the  burning  coals  of 
hgll-  Tell  me,  brethren,  what  is  the  cause  for  self-exaltation? 
Is  there,  perchance,  any  good  here  upon  earth  1  No,  assuredly,  for 
as  saith  Solomon  2,  the  prophet  of  God :  "  Everything  that  is  under 
_the  sun  is  vanity."  But  if  the  things  of*the  world  do  not  give  us 

a  God  is  Lord.  b  God  is  one  and  Jesus  is  a  prophet.  «  In  the 

name  of  God.       d  The  Chapter  on  the  sons  of  Adam.       e  God  the  gracious. 

1  Cp.  Ps.  ciii.  14-17.         2  Eccles.  i.  a,  &c. 

U  2 


292  THE  GOSPEL  OF  BARNABAS 

no  ci  presstano  chagione  di  esstollersi  nel  chore  nosstro  molto 
meno  ci  da  chagione  la  uitta  nosstra  .  la  quale  he  traualgiata 
da  molte  misserie  possia  che  tutte  le  chreature  infferiori  al 
homo  pugnano  chontra  di  noi  .  ho  quanti  ha  hocisso  lo  ardente 
hestate  .  ho  quanti  ha  hocisso  il  gellato  he  fredo  inuerno  . 
quanti  sono  stati  hocissi  da  saete  he  grandine  .  quanti  sono 
somerssi  nel  mare  per  lo  impeto  de  uenti  .  quanti  sono 
morti  per  pesstilentia  .  per  charestia  .  perche  sono  stati 
diuorati  da  fiere  .  morsi  da  serpenti  he  hopillati  da  cibi  . 
ho  infellice  homo  che  si  estole  auendo  tanti  chontrapessi  per 
essere  assediato  da  tutte  le  chreature  in  ogni  locho  .  ma  che 

136b  diro  della  charne  he  il  senso  che  desside|rano  sollo  iniquita  . 
del  monddo  che  non  offerisse  se  non  pechato  .  delli  reprobi 
che  seruendo  satana  persseguitano  chi  uolle  uiuere  sechondo 
la  leggie  di  DIG  .  certo  he  fratelli  che  se  lo  homo  chome 
dice  il  padre  nosstro  dauit  chon  li  hochij  suoi  chonsiderasse 
in  etterno  non  pecharia  .  il  esstolersi  nel  chore  suo  altro 
non  he  se  non  serare  la  pieta  he  misserichordia  di  DIG  azioche 
non  li  perdoni  .  perche  dice  il  padre  nosstro  dauit  che  DIG 
nosstro  sie  harechordato  che  siamo  poluere  he  che  il  spirito 
nosstro  ua  he  non  torna  .  cholui  che  si  esstole  adonque  nega 
di  essere  poluere  onde  no  chonossendo  la  sua  neccessita  non 
dimanda  agiuto  che  pero  irrita  DIG  suo  agiutatorea  .  Viue 
DIG  b  alia  chui  pressenza  sta  la  anima  mia  che  DIG  perdoneria 
ha  satana  se  satana  chonossesi  la  sua  misseria  .  he  dimandassi 
misserichordia  al  suo  chreatore  il  qualle  he  beneddeto  in 
heterno  .  | 

137»  CXXVIII  c. 

Adonque  fratelli  io  homo  .  poluere  he  fango  che  sopra 
della  terra  chamino  ui  dicho  che  fate  penitenzza  he  chonossete  li 
pechati  uosstri  .  io  [ui  dicho]  ho  fratelli  che  satana  per  uia  della 
millitia  Romana  ui  a  inganati  quando  dicesste  me  essere  DIG  . 
pero  guardatiue  di  non  chredere  ha  loro  perche  sono  chasscati 
nella  malladitione  di  DIG  d  seruendo  li  dei  falsi  he  bugiardi  . 


c    .^IJI    J^ou    ill 


JESUS  PREACHETH  AT  JERUSALEM     293 

cause  to  extol  ourselves  in  our  heart,  much  less  doth  our  life  give 
us  cause;  for  it  is  burdened  with  many  miseries,  since  all  the 
creatures  inferior  to  man  fight  against  us.  ^O,  how  many  have 
been  slain  by  the  burning  heat  of  summer ;  how  many  have  been 
" 'slamn)y~tiie  frost  and  cold  of  winter ;  how  many  have  been" 

'slain  by  lightning  and  by  hail ;  how  many  have  been  drowned  in 
the~sear  by  thTTury"  ofwinds  ;  how  many  have  died  of  pestilence,  of 
famine,  or  because  they  have  been  devoured  of  wild  beasts,  bitten 
of  serpents,  choked l  by  food  !  0  hapless  man,  who  extolleth  himself 
having  so  much  to  weigh  him  down,  being  laid  wait  for  by  all  the 
creatures  in  every  place  !  But  what  shall  I  say  of  the  flesh  and  the 
sense  that  desire  |  only  iniquity ;  of  the  world,  that  offereth  nought  136b 
but  sin ;  of  the  wicked,  who,  serving  Satan,  persecute  whosoever 
would  live  according  to  the  law  of  God  1  Certain  it  is,  brethren^ 
tnat  if  man,  as  saith  our  father  David 2,  with  his  eyes  should  con 
sider  eternity,  he  would  not  sin. 

'  To  extol  oneself  injone's  heart  is  but  to  lock  up  the  pity  and 
mercy  of  God,  that  he  pardon  not.     For  our  father  David  saith3 
that  our  God  remembereth  that  we  are  but  dust  and^that  our  spirit, 
goeth  and  returneth  not  again^     Whoso   extolleth  himself,  then, 

"denieth  that  he  is  dust,  and  hence,  not  knowing  his  need,  he^ 
asketh  not  help,  and  so  angereth  God  his  helper  a.  Ae  Uodliveth  b 

In  whose  presence  my  soul  standeth.  God  wouUl  pardon  Satan  if^ 
Satan  should  know  his  own  misery,  and  ask  mercy  of  his  Creator,^ 
who  is  blessed  foreverniore.'  | 

CXXVIII  °.  137a 

'Accordingly,  brethren,  I,  a  man,  dust  and  clay,  that  walk  upon 
the  earth,  say  unto  you :  Do  penance  and  know  your  sins.  I  say, 
brethren^  that  Satan^y  means  of  the  Roman  soldiery,  deceived  you 
^yhopj"  pfV'l  t1lQf  T  "™-g  (iQ,r!  Wherefore,  beware  that  ye  believe 
them  not,  seeing  they  are  fallen  under  the  curse  of  God  d,  serving 


a  God  aids.  b  By  the  living  God.          °  The  Chapter  on  Thou  shalt 

not  worship  idols.          d  The  curse  of  God  on  the  polytheists.     Inde. 


1  Or  obstructed.  3  Ps.  .  .  .  ?  s  Ps.  ciii.  14,  15. 


294  THE  GOSPEL  OF  BAENABAS 

chome  li  imprecho  dauit  padre  nosstro  dicendo,  li  dei  delle 
genti  sono  argento  he  horo  hopera  delle  mani  loro  .  che 
hano  hochij  he  non  uedono,  hano  horechie  he  non  sentono  . 
hano  nasso  he  non  hodorano,  hano  bocha  he  non  mangiano  . 
hano  lingua  he  non  parllano  hano  mani  he  non  tochano  . 
hano  piedi  he  non  chaminano  pero  disse  dauit  padre  nosstro 
pregando  il  nosstro  DIG  uiuoa  .  similli  siano  ha  loro  cholloro 
che  li  fano  he  chi  si  confidano  in  loro  .  ho  superbia  inaudita 

137b  che  quessta  del  homo  il  quale  |  essendo  chreato  da  DIG  di 
terra  si  smenticha  la  sua  chonditione  he  uolle  fare  DIG  al 
suo  piacere  .  onde  tacitamente  si  burlla  di  DIG  quassi  dicendo 
non  uie  uttillita  ueruna  il  seruire  DIG  .  perche  chossi  dimosstra 
le  hopere  loro  .  A  quessto  ui  uolleua  ridure  satana  ho  fratelli 
chon  farui  chredere  me  essere  DIG  perche  non  potendo  io 
chreare  una  mossca  he  essendo  passibile  he  mortale  niuna 
utillita  ui  posso  dare  essendo  che  io  di  ogni  chossa  ho  bissogno  . 
hora  chome  in  ogni  chosa  ui  agiuteria  chome  he  propio  di 
DIG  .  noi  addonque  che  habiamo  DIG  nosstro  grande  che  il l 
tutto  ha  chreato  chon  la  parolla  suab  si  burlaremo  di  gentilli 
he  di  loro  dei  .  Fu  dui  homeni  che  assiese  qui  nel  tempio  per 
horare  luno  fariseo  he  laltro  publichano  .  il  fariseo  ando 
hapresso  il  santuario  he  horando  chon  facia  drita  disse  .  io  ti 
ringratio  signore  DIOC  mio  perche  io  no  son  chome  li  altri 
homeni  pechatori  che  fano  ogni  scellerita  he  particholarmente  | 

138R  chome  quessto  publichano  .  perche  digiuno  dui  uolte  alia 
setimana  he  do  le  decime  di  quanto  possedo  .  il  publichano 
staua  di  lontano  prostato  ha  terra  he  perchotendossi  il  peto 
diceua  cho  fazia  inclinata  .  signore  io  no  son  degno  di  guardare 
il  cielo  ne  il  santuario  tuo  perche  ho  molto  pechato  habimi 
misserichordia  .  in  uerita  ui  dicho  che  il  publichano  dissexe 
da  il  tempio  milgiore  del  fariseo  imperoche  DIG  nosstro d  il 


d    *-XL    4JJ1. 
1  MS.  il  il  (sic). 


THE   PHARISEE   AND   THE   PUBLICAN          295 

the  false  and  lying  gods;  even  as  our  father  David1  invoketh 
a  curse  upon  them,  saying:  "The  gods  of  the  nations  are  silver 
and  gold,  the  work  of  their  hands ;  that  have  eyes  and  see  not, 
have  ears  and  hear  not,  have  noses  and  smell  not,  have  a  mouth 
and  eat  not,  have  a  tongue  and  speak  not,  have  hands  and  touch 
not,  have  feet  and  walk  not."  Wherefore  said  David  our  father, 
praying  our  living  God  a,  "  Like  unto  them  be 2  they  that  make  them 
and  they  that  trust  in  them." 

"~TO~pnde  unheard-of,  this  pride  of  man,  who  |  being  created  by  137b 
God  out  of  earth  forgetteth  his  condition  and  would  fain  make 
God  at  his  own  pleasure  !  Wherein  he  silently  mocketh  God,  as 
though  he  should  say  :  "  There  is  no  use  in  serving  God."  For  so 
do  their  works  show.  To  this  did  Satan  desire  to  reduce  you, 
O  brethren,  in  making  you  believe  me  to  be  God ;  because.  I  not 
being  able  to  create  a  fly,  and  being  passible  and  mortal,  I  can  give 
"you" nothing  of  use,  seeing  that  I  myself  have  need  of  everything. 
How,  then,  could  I  help  you  in  all  things,  as  it  is  proper  to  God 
to  do? 

'  Shall  we,  then,  who  have  for  our  God  the  great  God  who  hath 
created  the  universe  with  his  wordb,  mock  at  the  Gentiles  and  their 
gods  1 

There  were  two  men3  who  came  up  here  into  the  temple  to 
pray:  the  one  was  a  Pharisee  and  the  other  a  publican.  The 
Pharisee  drew  nigh  to  the  sanctuary,  and  praying  with  his  face 
uplifted  said  :  "  I  give  thee  thanks,  O  Lord  my  God  «,  because  I  am 
not  as  other  men,  sinners,  who  do  every  wickedness,  and  particularly  | 
as  this  publican ;  for  I  fast  twice  in  the  week  and  give  tithes  of  138a 
all  I  possess." 

'  The  publican  remained  afar  off,  bowed  down  to  the  earth,  and 
beating  his  breast  he  said  with  bent  head  :  "  Lord,  I  amjiot  worthy 
t2J^>V  npnn  flift  liPftvpn  n^>r  upon  thy  sanc{/uary,1orl  havejuimed. — 
much  ;  have  mercy  upon  me  !  " 

'  Verily  I  say  unto  you,  the  publican  went  down  from  the  temple 
in  better  case  than  the  Pharisee,  for  that  our  God  justified  himd, 

"  God  is  living.  b  God  is  great,  the  creator  of  all,  there  is  no  power 

save  with  God.   Inde.        °  God  is  sovereign        d  God  is  wise. 


Ps.  cxv.  48.        '  Cp.  Vulg.  fiant.         3  See  Luke  xviii.  10-14. 


296  THE  GOSPEL  OF  BARNABAS 

iustificho  perdonandolj  ogni  suo  pechato  .  Ma  il  farisseo 
dissexe  pegiore  de  il  publichano  perche  DIG  nosstro  il  riprobo 
hauendo  in  habominatione  le  hopere  sui  . 

CXXIXa. 

Si  gloriera  forsi  la  scure  di  hauer  talgiato  la  selua  doue 
lo  homo  affato  uno  giardino  .  no  certo  perche  lo  homo  affato 
138b  il  tutto  he  la  scure  con  le  mani  sui  .  he  tu  homo  ti  glojriherai 
di  hauere  fato  bene  ueruno  hauendoti  chreato  DIG  nostro 
di  fango  b  .  he  operando  DIG  in  te  quanto  bene  si  hopera  .  he 
perche  dissprezi  il  prossimo  tuo  non  sai  che  se  DIG  non  ti 
chonseruasi0  da  satana  che  saressti  pegiore  di  satana  .  hora 
non  chonossi  che  uno  sollo  pechato  fece  il  piu  bello  angelo 
chonuertire  nel  piu  bruto  demonio  .  he  il  piu  perfeto  homo 
che  sia  uenuto  al  monddo  qual  fu  adamo  il  chonuerti  in 
missero  sottoponendolo  ha  quanto  patiamo  chon  tutta  la 
sua  progenie  .  hora  qual  dechreto  hai  tu  per  il  qualle  tu 
possi  uiuere  al  piazere  tuo  senza  temere  ueruno  .  Guai  ha  te 
fango  perche  per  il  tuo  essaltarti  sopra  DIG  tuo  chreatorred 
sarai  prostrate  soto  li  piedi  di  satana  tuo  insidiatore  .  he  deto 
quessto  iessu  fece  oratione  auendo  le  mani  leuate  al  signore  . 
he  il  popullo  dicendo  chosi  sia  chosi  sia  .  |  quando  elgi  fini 
la  oratione  dissexe  del  pinacholo  onde  li  fu  apressentato  molti 
inffermi  .  alii  quali  dete  la  sanita  he  si  parti  dal  tempio 
onde  simone  leprosso  il  quale  iessu  haueua  mondato  lo  inuito 
ha  mangiare  il  pane  .  li  sacerdoti  he  scribi  che  odiauano 
iessu  renontiorno  ha  la  millitia  romana  quello  che  iessu 
chontra  di  loro  dei  haueua  deto  .  che  pero  cerchauano  modo 
di  amazarlo  ma  non  il  trouauano  perche  temeuano  il  populo  . 
hentrato  iessu  nella  chassa  de  simone  si  possero  ha  messa 
he  mangiando  .  hecho  una  dona  per  nome  maria  publicha 
pechatrice  che  hentro  nella  chassa  he  prostratasi  in  tera 
dietro  alii  piedi  di  iessu  .  chon  le  lachrime  li  lauaua  he 

]  ^;UJI  tj^. 


JESUS   IN   SIMON'S   HOUSE  297 

forgiving  him  all  his  sin.     But  the  Pharisee  went  down  in  worse 
case  than  the  publican,  because  our  God  rejected  him,  having  his 

works  in  abomination. 

CXXIX  <*. 

'Shall  the  axe,  perchance,  boast  itself1  at  having  cut  down  the 
forest  where  a  man  hath  made  a  garden  1  Nay,  assuredly,  for  the 
man  hath  done  all,  yea  and  [made]  the  axe,  with  his  hands. 

'  And  thou,  0  man,  shalt  thou  boast  thyself  |  of  having  done  138b 
aught    that    is    good,  seeing  our  God  created  thee  of  clay b  and 
worketh  in  thee  all  good  that  is  wrought?' 

'And  wherefore  despisest  thou  thy  neighbour  1  Knowest  thou 
not  that  if  God  had  not  preserved  thee  c  from  Satan  thou  wouldst  be 
worse  than  Satan  1 

1  _Now  knowest  thou  not  that  one  single  sin  changed  the  fairest 
jingel  into  the  most  repulsive  demon"?  And  that  the  most  perfect  man 
That  hath  come  into  the  world,  which  was  Adam,  it  changed  into 
a  wretched  being,  subjecting  him  to  what  we  suffer,  together  with 
all  his  offspring  1  What  decree,  then,  hast  thou,  in  virtue  whereof 
Thou  mayest  live  at  thine  own  pleasure  without  any  fear  1  A\Toe 
unto  thee,  O  clay,  for  because  thou  hast  exalted  thyself  above  God 
who  created  thee  d  thou  shalt  be  abased  beneath  the  feet  of  Satan 
who  layeth  wait  for  thee.' 

And  having  said  this,  Jesus  prayed,  lifting  up  his  hands  to  the 
Lord,  and  the  people  said:  'So  be  it!    So  be  it!'  |  When  he  had  139a 
finished  his  prayer  he  descended  from  the  pinnacle.     "Whereupon  (I38* 
there  were  brought  unto  him  many  sick  folk  whom  he  made  whole, 
and  he   departed   from   the  temple.     Thereupon  Simon,  a  leper2 
whom  Jesus  had  cleansed,  invited  him  to  eat  bread. 

The  priests  and  scribes,  who  hated  Jesus,  reported  to  the  Roman 
soldiers  that  which  Jesus  had  said  against  their  gods.     For  indeed 
they  were  seekinghow  to  kill  him,  but  found  it  not,  because  they. 
feared  the  people. 

Jesus,  having  entered  the  house  of  Simon 3,  sat  down  to  the 
table.  And  while  he  was  eating,  behold  a  woman  named  Mary  *, 
a  public  sinner,  entered  into  the  house,  and  flung  herself  upon 
the  ground  behind  Jesus'  feet,  and  washed  them  with  her  tears, 


a  The  Chapter  on  pride.          b  God  created  Adam  from  mud.          c  God 
keeps.         d  God  is  the  creator. 


1  Cp.  Isa,  x.  15.  *  Cp.  Matt.  xxvi.  6.  s  See  Luke  vii.  36-50. 

4  See  John  xi.  2.     The  identification   is   traditional,  but  probably  not 
correct. 


298  THE  GOSPEL  OF  BARNABAS 

chon  onto  preciosso  li  ongeua  he  chon  li   chapelli   del   suo 

chapo  li  sciugaua  .  si  scandalizo   simone  chon  ogniuno  che 

mangiaua  he  nello  chore  loro  diceuano  se  chostui  fosi  proffeta 

13  9b  chonosserebe   chi   he   chome   he   questa  dona  onde  |  non   si 

'  laseria  tochare  .   allora  disse  iessu  simone  io  ti  ho  da  dire 

una  chossa  .  Risspose  simone  parla  ho  maestro  chio  dessidero 

la  tua  parola  . 

CXXX«. 

Disse  iessu  .  elgli  era  uno  homo  il  quale  haueua  dui  debitorij 
luno  doueua  darli  al  suo  chreditore  cinquanta  soldi  he  laltro 
cinque  cento  .  onde  non  hauendo  loro  da  pagare  il  patrone 
mosso  ha  misserichordia  ha  tutti  dui  dono  il  debito  qualle  . 
he  di  chosstoro  che  piu  amassi  il  suo  chreditore  Risspose 
simone  cholui  al  qualle  fu  donato  il  magiore  debito  .  Disse 
iessu  tu  hai  bene  deto  pero  ti  dicho  guarda  quessta  dona 
he  te  stesso  perche  ambi  dui  herate  debitori  ha  DIG  .  luno 
per  la  lepra  del  chorpo  he  laltro  per  la  lepra  de  la  hanima 
qualle  he  il  pechato  .  DIG  nosstro  signore  mosso  ha  misserir 
chordia  per  le  mie  oratione  b  ha  uolluto  sanare  ha  te  il  chorpo 
140a  he  ha  lei  la  anima  .  |  pero  tu  pocho  ammi  me  perche  pocho 
'  hai  riceuto  in  dono  onde  hentrando  io  in  chassa  tua  no  mi 
basiasti  ne  ongessti  il  chapo  mio  .  Ma  quessta  dona  uedi 
che  subito  hentrata  in  chassa  tua  sie  possta  alii  mei  piedi 
li  qualli  ha  lauato  chon  le  lachrime  sui  he  chon  preciosso 
onguento  onti  .  onde  in  uerita  ti  dicho  che  lie  rimesso  molti 
pechati  perche  ha  hammato  molto  he  uoltato  alia  dona  disse  . 
uatene  im  paze  perche  il  signore  DIG  nosstro  ti  ha  perdonato 
li  tuoi  pechati c  .  ma  guardati  di  non  pechare  piu  la  tua  fede 
tia  fato  salua  . 

CXXXId. 

Si  achostorno  ha  iessu  li  suoi  dissepoli  dapoi  la  horatione  di 
note  .  he  dissero  ho  maestro  chome  fare  dobiamo  per  fugire  la 
superbia  .  Risspose  iessu  hauete  uoi  ueduto  uno  pouero  inuitato 


JESUS   IN   SIMON'S   HOUSE  299 

anointed  them  with  precious  ointment,  and  wiped  them  with  the 
hairs  of  her  head. 

Simon  was  scandalized,  with  all  that  sat  at  meat,  and  they  said 
in  their  hearts :  '  If  this  man  were  a  prophet  he  would  know  who 
and  of  what  sort  is  this  woman,  and  |  would  not  suffer  her  to  139b 
touch  him/  (X38bb' 

Then  said  Jesus  :   '  Simon,  I  have  a  thing  to  say  to  thee.' 
Simon  answered  :  '  Speak,  0  Master,  for  I  desire  thy  word/ 


Jesus  said :  '  There  was  a  man  who  had  two  debtors.  The 
one  owed  to  his  creditor  fifty  pence,  the  other  five  hundred. 
Whereupon,  when  neither  of  them  had  wherewithal  to  pay,  the 
owner,  moved  with  compassion,  forgave  the  debt  to  each.  Which 
of  them  would  love  his  creditor  most  1 ' 

Simon  answered :  '  He  to  whom  was  forgiven  the  greater  debt/  "*  ^* 

Said  Jesus :  '  Thou  hast  well  said ;  I  say  unto  thee,  therefore, 
behold  this  woman  and  thyself;  for  ye  were  both  debtors  to  God, 
the  one  for  leprosy  of  the  body,  the  other  for  leprosy  of  the  soul, 
which  is  sin. 

'God  our  Lord, moved  with  compassion  through  my  prayers b,hath 
willed  to  heal  thy  body  and  her  soul.  |  Thou,  therefore,  lovest  me  140a 
little,  because  thou  hast  received  little  as  a  gift.  And  so,  when  (I39*) 
I  entered  thy  house  thou  didst  not  kiss  me  nor  anoint  my  head. 
But  this  woman,  lo !  straightway  on  entering  thy  house  she  placed 
herself  at  my  feet,  which  she  hath  washed  with  her  tears  and 
anointed  with  precious  ointment.  Wherefore  verily  I  say  unto 
thee,  many  sins  are  forgiven  her,  because  she  hath  loved  much/ 
And  turning  to  the  woman  he  said :  '  Go  thy  way  in  peace,  for  the 
Lord  our  God  hath  pardoned  thy  sins  c ;  but  see  thou  sin  no  more  \ 
Thy  faith  hath  saved  thee/ 

CXXXI<1. 

His  disciples  drew  nigh  unto  Jesus  after  the  nightly  prayer2,  and 
said :  '  0  Master,  how  must  we  do  to  escape  pride  1 ' 

Jesus  answered  :  '  Have  ye  seen  a  poor  man  invited  to  a  prince's 
house  to  eat  bread  1 ' 


a  The  Chapter  on  the  Giver.  b  God  is  merciful,  God  is  sovereign. 

God  is  sovereign  and  pardons.  d  The  Chapter  on  the  mean  (lowly). 


1  Cp.  John  viii.  n.         2  Cp.  above,  87*  (p.  193,  note  4). 


300  THE  GOSPEL  OF  BARNABAS 

140b  da  uno  principe  ha  mangiare  il  pane  .  Risspose  ioa  |  ne  ho 
(X39  )  mangiato  io  il  pane  da  herode  perche  auanti  che  io  ti  chonosesi 
andauo  ha  pessare  .  he  uendeua  il  pessie  alia  familgia  di  herode 
onde  esso  essendo  uno  giorno  in  conuito  he  auendo  io  portato 
hiui  uno  bel  pessie  mi  fece  stare  ha  mangiare  hiui  .  Disse 
allora  iessu  hora  chome  mangiassti  pane  cho  inffideli  DIG  ti 
perdoni  a  ho  gioane  ma  di  a  me  chome  staui  tu  ha  menssa  . 
cerchasti  di  hauere  il  locho  piu  honorato  dimandassti  li  cibi 
piu  dellichati  .  parllassti  no  sendo  interogato  alia  menssa  . 
ti  riputasti  piu  degno  delli  altri  di  sedere  ha  menssa  . 
Risspose  ioane  Viue  DIG  b  che  io  non  ardiua  di  leuare  li  hochij 
uedendomi  uille  pesscatore  mallamente  uesstito  sedere  fra 
li  baroni  del  Re  .  onde  auendomi  donate  il  Re  uno  pocho 
di  charne  parue  ha  me  che  il  monddo  mi  chasscasi  sopra 
il  chapo  per  la  grandezza  del  fauore  che  mi  fece  il  Re  . 
he  dicho  in  uerita  che  se  il  Re  fusi  della  nosstra  leggie  io  Io  | 
141a  haueria  uolluto  seruire  tutto  il  tempo  della  mia  uita  .  chrido 
iessu  taci  ioane  perche  temo  che  DIG  non  fazia  noi  proffondare 
chome  habiro  per  la  nosstra  superbia  .  tremorno  li  dissepoli 
di  spauento  al  parllare  di  iessu  quando  elgi  di  nouo  disse  . 
temiamo  DIG  che  non  ci  proffondi  per  la  nosstra  superbia 
ho  fratelli  auete  uoi  intesso  ioane  chome  si  fa  nella  chassa 
di  uno  principe  .  guai  alii  homeni  che  uengono  al  monddo 
perche  uiuendo  chon  superbia  morirano  chon  ignominia  he 
andarano  in  chonfussione  .  imperoche  quessto  monddo  he  una 
chassa  doue  DIG  chonuita  li  homeni  nella  quale  ha  mangiato 
tutti  li  santi  he  profeti  di  DIG  .  he  ui  dicho  in  uerita  che 
ogni  chossa  che  riceue  Io  homo  la  riceue  da  DIG  che  pero 
Io  homo  doueria  stare  chon  soma  humilta  .  chonossendo  la 
su[a]  uillezza  he  la  grandezza  di  DIG  c  cho  il  grande  beneficio 
che  ci  fa  nutrichandoci  che  pero  .  non  he  licito  allo  homo 
di  dire  ho  perche  chossi  si  fa  he  si  dice  nel  monddo  .  ma 
rissguardare  se  stesso  ripu  j  tandossi,  chome  in  uerita  sie, 
'  indegni  di  stare  nel  monddo  alia  mensa  di  DIG  .  Viue  DIG  b 


4JJ|. 


JOHN   EATETH   AT   HEROD'S   TABLE  301 

John  answered  :  |  '  I  have  eaten  bread  in  Herod's  house.     For  1401' 
before  I  knew  thee  I  wont  to  fish,  and  used  to  sell  the  fish  to  the  CJ39  ) 
family  of  Herod.     "Whereupon,  one   day   when   he   was   feasting, 
I   having  brought   thither  a  fine   fish,  he  made   mestayandeat 
there.' 

Then  said  Jesus  :  '  Now  how  didst  thou  eat  bread  with  infidels  ? 
God  pardon  thee a,  O  John  !  But  tell  me,  how  didst  thou  bear 
thyself  at  the  board  1  Didst  thou  seek  to  have  the  most  honourable 
place1?  Didst  thou  ask  for  the  most  delicate  food]  Didst  thou 
speak  when  thou  wast  not  questioned  at  the  table1?  Didst  thou 
account  thyself  more  worthy  than  the  others  to  sit  at  table  1 ' 

John  answered  :  '  As  God  liveth  b,  I  did  not  dare  to  lift  up  my 
eyes,  seeing  myself,  a  poor  fisherman,  ill-clad,  sitting  among  the 
king's  barons.  "Whereupon,  when  the  king  gave  me  a  little  piece 
of  flesh, -methought  that  the  world  had  fallen  upon  my  head,  for 
the  greatness  of  the  favour  that  the  king  did  unto  me.  And  verily 
I  say  that,  if  the  king  had  been  of  our  Law,  I  |  should  have  been  141* 
fain  to  serve  him  all  the  days  of  my  life.' 

Jesus  cried  out:  'Hold  thy  peace,  John,  for  I  fear  lest  God 
should  cast  us  into  the  abyss,  even  like  Abiram1,  for  our 
pride ! ' 

The  disciples  trembled  with  fear  at  the  words  of  Jesus  ;  when  he 
said  again  :  '  Let  us  fear  God,  that  He  cast  us  not  into  the  abyss  for 
our  pride. 

'  0  brethren,  have  ye  heard  of  John  what  is  done  in  the  house 
of  a  prince  ?  Woe  to  the  men  that  come  into  the  world,  for  as 
they  live  in  pride  they  shall  die  in  contempt  and  shall  go  into 
confusion. 

'  For  this  world  is  a  house  where  God  feasteth  men,  wherein 
have  eaten  all  the  holy  ones  and  prophets  of  God.  And  verily 
I  say  to  you,  everything  that  a  man  receiveth,  he  receiveth  it  from 
God.  Wherefore  man  ought  to  bear  himself  with  deepest  humility; 
knowing  his  own  vileness  and  the  greatness  of  God0,  with  the  great 
bounty  wherewith  he  nourisheth  us.  Therefore  it  is  not  lawful  for 
man  to  say :  "  Ah,  why  is  this  done  and  this  said  in  the  world  1 "  but 
rather  to  |  account  himself,  as  in  truth  he  is,  unworthy  to  stand  in  141b 
the  world  at  God's  board.  As  God  liveth  b,  in  whose  presence  my 


a  God  pardons.  b  By  the  living  God.  c  God  is  great  and  Lord 

of  all. 


1  See  Num.  xvi. 


302  THE  GOSPEL  OF  BARNABAS 

alia  chui  pressenza  sta  la  anima  mia  che  non  si  riceue 
chossa  chossi  pichola  qui  nel  monddo  da  Dioa  .  che  per 
richopenssa  lo  homo  non  debia  spendere  la  uita  pe[r]  ammore 
de  DIG  .  Viue  DIG  b  che  tu  non  pechasti  ho  ioane  ha  mangiare 
chon  herode  perche  DIG  ha  quessto  ti  disspose  azioche  tu  fussi 
maestro  nosstro  he  di  ogniuno  che  teme  DIG  .  fate  chossi  disse 
iessu  alii  suoi  dissepoli  che  uiuiate  nel  mondo  chome  uisse 
ioane  nella  chassa  di  herode  .  quado  mangio  chon  lui  il  pane 
che  in  uerita  sarete  priui  in  tutto  di  superbia  . 

CXXXII. 

Chaminando  iessu  per  il  mare  di  galilea  .  fu  circhondato 
da  una  grande  moltitudine  di  gente  onde  elgi  assese  sopra 
una  nauicella  la  quale  si  scosto  da  terra  per  se  stessa  .  he 
si  ferino  apresso  ha  terra  quanto  poteuasi  udire  la  uoce  di 
14  2»  iessu  on  |  de  si  auicinorno  ogniuno  al  mare  he  sentati  asspe- 
(I41*)  tauano  la  sua  parolla  .  elgi  adonque  aperto  la  bocha  sua  disse, 
echo  che  usisse  il  seminatore  onde  seminando  parte  del  seme 
chassco  sopra  la  strada  il  quale  .  fu  chonchulcato  dalli  homeni 
he  mangiato  dalli  ucelj  .  parte  chassco  sopra  le  pietre  onde 
naquendo  per  non  hauere  humore  fu  arsso  dal  solle  .  parte 
chassco  nelle  siepi  onde  chressendo  le  spice  affochorno  il 
seme  .  he  parte  chassco  in  terra  bona  onde  frutificho  sino 
al  trentessimo,  al  sessagessimo  he  al  centessimo  .  Di  nouo 
disse  iessu  hecho  che  uno  padre  di  familgia  semino  bono 
grano  nel  chapo  suo  onde  dormendo  li  serui  del  bon  homo  . 
vene  lo  innimicho  del  homo  loro  patrone  he  semino  lo  holgio 
sopra  il  buono  seme  .  onde  quando  naque  il  grano  fu  ueduto 
grande  quantita  di  holgio  nato  fra  il  grano  .  si  hachosstorno 
li  serui  al  suo  patrone  he  dissero  ho  signore  non  seminasti 
bono  seme  nel  champo  tuo  perche  adonque  uie  nato  grande 
quantita  di  holgio  .  Risspose  il  patrone  buono  seme  seminai  { 
142h  Ma  mentre  che  dormiuano  li  homeni  .  il  nemicho  del  homo 
^I4  '  uene  he  semino  lo  holgio  sopra  il  grano  dissero  li  serui  .  ti 
piaze  che  noi  andiamo  ha  chauare  lo  holgio  fuori  del  grano  . 


PARABLES  OF  THE  SOWER  AND  THE   TARES     303 

soul  standeth,  there  is  nothing  so  small  received  here  in  the  world 
from  [the  hand  of]  Goda,  but  that  in  return  man  ought  to  spend  his 
life  for  love  of 


'As  God  livethb,  thou  sinnedst  not,  0  John,  in  eating  with 
Herod,  for  it  was  of  God's  disposition  thou  didst  so,  in  order  that 
thou  mightest  be  our  teacher  and  [the  teacher]  of  every  one  that 
feareth  God.  So  do,'  said  Jesus  to  his  disciples,  '  that  ye  may  live 
in  the  world  as  John  lived  in  the  house  of  Herod  when  he  ate 
bread  with  him,  for  so  shall  ye  be  in  truth  free  from  all  pride.' 

CXXXII. 

Jesus  walking  along  the  sea  of  Galilee  was  surrounded  by  a  great 
multitude  of  folk,  wherefore  he  went  into  a  little  boat1  which  lay 
a  little  off  from  the  shore  by  itself,  and  anchored  so  near  the  land  that 
the  voice  of  Jesus  might  be  heard.  |  Whereupon  they  all  drew  nigh  142a 
to  the  sea,  and  sitting  down  awaited  his  word.  He  then  opened  his  ^1  ' 
mouth  and  said  :  '  Behold,  the  sower  went  out  to  sow,  whereupon 
as  he  sowed  some  of  the  seed  fell  upon  the  road,  and  this  was 
trodden  under  foot  of  men  and  eaten  up  of  birds  ;  some  fell  upon 
the  stones,  whereupon  when  it  sprang  up,  because  it  had  no 
moisture,  it  was  burnt  up  by  the  sun;  some  fell  in  the  hedges, 
whereupon  when  it  grew  up  the  thorns  choked  the  seed  ;  and 
some  fell  on  good  ground,  whereupon  it  bare  fruit,  even  to  thirty, 
sixty,  and  an  hundredfold.' 

Again  Jesus  said  2  :  '  Behold,  the  father  of  a  family  sowed  good 
seed  in  his  field  :  whereupon,  as  the  servants  of  the  good  man  slept, 
the  enemy  of  the  man  their  master  came  and  sowed  tares  over  the 
good  seed.  Whereupon,  when  the  corn  sprang  up,  there  was  seen 
sprung  up  among  the  corn  a  great  quantity  of  tares.  The  servants 
came  to  their  master  and  said  :  "  O  sir,  didst  thou  not  sow  good 
seed  in  thy  field?  Wherefore  then  is  there  sprung  up  therein 
a  great  quantity  of  tares  1  "  The  master  answered  :  l<  Good  seed 
did  I  sow,  |  but  while  men  slept  the  enemy  of  man  came  and  sowed  I42b 
tares  over  the  corn."  (Z4lb) 

'  Said  the  servants  :  "  Wilt  thou  that  we  go  and  pull  up  the  tares 
from  amoutf  the  corn  1  " 


God  gives.         b  By  the  living  God. 


See  Matt.  xiii.  1-8.         2  See  Matt.  xiii.  24-30. 


304  THE  GOSPEL  OF  BARNABAS 

Risspose  il  patrone  non  fate  quessto  perche  chauarete  insieme 
il  grano  ma  asspetate  che  uengi  il  tempo  del  richolto  .  perche 
andarete  allora  he  racholgerete  lo  holgio  fuori  de  il  grano 
he  il  ponerete  nel  fuocho  ha  brugiarssi  .  ma  il  formento 
ponerete  nel  mio  granaro  .  di  nouo  disse  iessu,  elgi  ussise 
molti  homeni  ha  uendere  fichi  onde  hariuati  loro  im  piazza 
li  homeni  che  n5  cerchauano  li  boni  fichi  ma  belle  folgie  . 
perzio  no  potetero  uendere  li  fichi  li  homeni  il  che  ueduto  uno 
trissto  citadino  disse,  certo  chio  posso  diuentare  richo  .  onde 
elgi  chonuocho  dui  suoi  filgioli  he  [dete]  andete  ha  racholgere 
grande  quantita  di  folgie  chon  chatiui  fichi .  li  quali  uendetero 
ha  precio  di  horo  imperoche  li  homeni  forte  si  chompiazeuano 
di  folgie  .  onde  mangiando  li  homeni  li  fichi  se  inffermorno 
143a  di  graue  inffermita  .  Di  nouo  disse  iessu  hecho  che  |  uno 
citadino  ha  uno  fonte  del  qualle  tutti  li  citadini  uicini 
riceuono  aqua  da  lauare  le  loro  inmonditie  .  ma  il  citadino 
lassia  putrefare  le  sui  uesstimenta  .  Di  nouo  disse  iessu 
elgi  usise  dui  homeni  ha  uendere  pomi,  luno  uolle  uendere 
la  scorza  del  pomo  ha  pesso  di  horo  non  si  churando  della 
sostanza  di  pomi  .  he  laltro  cercha  di  donare  li  pomi  sollo 
riceuendo  per  il  uiaggio  uno  pocho  di  pane  .  ma  li  homeni 
chomprorno  le  scorze  de  li  pomi  a  pesso  di  horo  non  si  churando 
di  cholui  che  li  uole  donare  anzi  dissprezandolo  .  he  chossi  quel 
giorno  iessu  parllo  alia  turba  im  parabole  la  quale  hauendo 
licenziata  elgi  andete  cho  li  suoi  dissepoli  in  naim  .  doue 
risuscito  il  fiolo  della  uedoua  il  quale  chon  la  madre  il  riceuete 
in  chassa  ministrandolj  . 

CXXXIII <*. 

Si  hachostorno  ha  iessu  li  suoi  dissepoli  .  he  lo  interogorno 
dicendo  ho  maesstro  dici  la  significhatione  delle  parabole  che 
143k  tu  dicessti  alia  plebe  .  Risspojse  iessu  elgi  si  hachosta  la  hora 
'  di  horare  onde  fata  la  oratione  di  uesspro  diroui  il  senso  delle 
parabole  .  fata  la  oratione  si  auicinorno  li  dissepoli  ha  iessu 
alii  quali  disse  .  lo  homo  che  semina  sopra  la  strada,  sopra  le 


FURTHER   PARABLES  305 

'  The  master  answered  :  "JDc^not  so,  for  ye  would  pull  up  the 
corn  therewith ;   but  wait  till  the  time  of  harvest  cometh.     For""" 
then  sKaTTye  go  and  pull  up~the  tares  from  among  the  corn  and 
cast  them  into  the  fire  to  be  burned,  but  the  corn  ye  shall  put  into 
my  granary." ' 

Again  Jesus  said :  '  There  went  forth  many  men  to  sell  figs. 
But  when  they  arrived  at  the  market-place,  behold,  men  sought 
not  good  figs  but  fair  leaves.  Therefore  the  men  were  not  able  to 
sell  their  figs.  And  seeing  this,  an  evil  citizen  said :  "  Surely 
I  may  become  rich."  Whereupon  he  called  together  his  two  sons 
and  [said]  :  "  Go  ye  and  gather  a  great  quantity  of  leaves  with 
bad  figs."  And  these  they  sold  for  their  weight  in  gold,  for  the 
men  were  mightily  pleased  with  leaves.  Whereupon  the  men, 
eating  the  figs,  became  sick  with  a  grievous  sickness.' 

Again  Jesus  said :  '  Behold  |  a  citizen  hath  a  fountain,  from  143a 
which  all  the  neighbouring  citizens  take  water  to  wash  off  their  (142*) 
uncleanness ;  but  the  citizen  suffereth  his  own  clothes  to  putrefy.' 

Again  Jesus  said :  '  There  went  forth  two  men  to  sell  apples. 
The  one  chose  to  sell  the  peel  of  the  apple  for  its  weight  in  gold, 
caring  nought  for  the  substance  of  the  apples.  The  other  desired 
to  give  the  apples  away,  receiving  only  a  little  bread  for  his 
journey.  But  men  bought  the  peel  of  the  apples  for  its  weight  in 
gold,  caring  nought  for  him  who  was  fain  to  give  them,  nay  even 
despising  him.' 

And  thus  on  that  day  Jesus  spake  to  the  crowd  in  parables. 
Then  having  dismissed  them,  he  went  with  his  disciples  to  ISTain, 
where  he  had  raised  to  life  the  widow's  son;  who,  with  his  mother, 
received  him  into  his  house  and  ministered  unto  him. 

CXXXIII  *. 

His  disciples  drew  nigh  to  Jesus  and  asked  him1,  saying: 
'  O  Master,  tell  us  the  meaning  of  the  parables  which  thou  spakest 
unto  the  people.' 

Jesus  answered  :  |  '  The  hour  of  prayer  draweth  nigh  ;  wherefore  143^ 
when  the  evening  prayer 2  is  ended  I  will  tell  you  the  meaning  of  (Z42b) 
the  parables.' 

When  the  prayer  was  ended,  the  disciples  came  near  to  Jesus 
and  he  said  to  them 3 :  '  The  man  who  soweth  seed  upon  the  road, 

a  The  Chapter. 


1  Cp.  Matt  xiii.  10.        3  See  above,  87*  (p.  193,  note  4).        a  Cp.  Matt. 
xiii.  18-23. 


\\ .  \ 


306  THE  GOSPEL  OF  BARNABAS 

pietre,  sopra  li  spini  he  in  terra  bona  he  cholui  che  amaesstra 
della  parola  di  DIG  .  la  qualle  chassca  sopra  grande  quantita 
di  homeni  .  chassca  sopra  la  strada  quando  pemiene  alle 
horechie  di  marinari  he  merchatori  li  quali  .  per  li  uiagii 
longi  che  fano  he  per  la  uarieta  di  natione  che  pratichano 
satana  li  leua  di  memoria  la  parola  di  DIG  .  chassca  sopra  le 
pietre  quando  peruiene  alle  horechie  di  homeni  di  chorte 
perche  per  la  grande  chura  che  loro  hano  .  di  seruire  il 
chorpo  di  uno  principe  nom  penetra  in  loro  la  parolla  di  DIG 
onde  sebene  ui  ano  qualche  memoria  .  subito  che  hano  qualche 
tribullatione  li  usisse  di  memoria  la  parolla  di  DIG  .  perche 
loro  non  seruendo  DIG  a  no  possono  sperare  hagiuto  da  DIG  b  . 

144a  chassca  nelle  spine  |  quando  peruiene  alle  horechie  di  cholloro 
che  ammano  la  propia  uitta  .  onde  sebene  chressie  la  parola 
di  DIG  in  loro  quando  chressiono  li  dessiderij  charnalli  sofo- 
chano  il  seme  bono  della  parola  di  DIG  .  perche  le  chomodita 
charnalli  fano  abadonare  la  parolla  di  DIG  .  quello  che  chassca 
in  terra  bona  he  quando  la  parola  di  DIG  peruiene  alle  horechie 
de  cholui  che  teme  DIG  .  onde  fa  fruto  de  uitta  hetterna  . 
in  uerita  ui  dicho  pero  che  in  ogni  stato  quando  lo  homo 
teme  DIG  fara  fruto  in  lui  la  parolla  di  DIG  .  de  quello  padre 
di  familgia  ui  dicho  in  uerita  che  elgie  i>io  signore  nosstro 
padre  di  ogni  chossa  per  hauere  chreato  ogni  chossa  .  Ma 
non  e  padre  per  natura  perche  non  chapisse  motto  senza  de  il 
qualle  non  si  polle  generare  .  DIG  nosstro c  adoque  de  il  qualle 
quessto  monddo  he  il  champo  suo  doue  semina  sono  li  homeni 

144b  he  il  seme  he  la  parolla  di  DIG  .  onde  quando  sono  negligen  j  ti 
'  li  dottori  ha  predichare  la  parolla  di  DIG  per  hochuparssi  nelli 
negotij  del  monddo  .  satana  semina  herrore  nel  chore  deli 
homeni  che  pero  sono  uenuto  inffinite  sette  di  scellerata 
dotrina  .  chridano  li  santi  he  proffeti  ho  signore  non  dessti 
tu  adonque  bona  dottrina  alii  homeni  perche  adonque  ui  sono 


4)1. 


THE   PARABLES  INTERPRETED  307 

upon  the  stones,  upon  the  thorns,  upon  the  good  ground,  is  he  who 
teacheth  the  word  of  God,  which  falleth  upon  a  great  number 
of  men. 

'  It  falleth  upon  the  road  when  it  cometh  to  the  ears  of  sailors 
and  merchants,  who  by  reason  of  the  long  journeys  which  they 
make,  and  the  variety  of  nations  with  whom  they  have  dealings, 
have  the  word  of  God  removed  from  their  memory  by  Satan.  It 
falleth  upon  the  stones  when  it  cometh  to  the  ears  of  courtiers, 
for  by  reason  of  the  great  anxiety  these  have  to  serve  the  body  of 
a  prince  the  word  of  God  doth  not  sink  into  them.  Wherefore, 
albeit  they  have  some  memory  thereof,  as  soon  as  they  have 
any  tribulation  the  word  of  God  goeth  out  of  their  memory: 

.    for,  seeing  they  serve  not  God  a,  they  cannot  hope  for  help  from 

I    Godb. 

1  - '  It  falleth  among  the  thorns  |  when  it  cometh  to  the  ears  of  them  144a 
that  love  their  own  life,  whereupon,  though  the  word  of  God  grow 
upon  them,  when  carnal  desires  grow  up  they  choke  the  good  seed 
of  the  word  of  God,  for  carnal  comforts  cause  [men]  to  forsake  the 
word  of  God.  That  which  falleth  on  good  ground  is  when  the 
word  of  Go^__c^mi;bj^JJig::efty&^f^im  who  i'eafeth"  God,_where-' 
upon  it  bringeth  forth  fruit  of  eternaTlife.  Verily  I 'say  "unto  you, 
that  in  every  condition  when  man  feareth  God  theword  of  God 
will  bear  fruit  in  him! 

'  Uf  that  lather  of  a  family1,  I  tell  you  verily  that  he  is  God  our 
Lord ;  father  of  all  things,  for  that  he  hath  created  all  things. 
But  he  is  not  a  father  after  .the  manner  of  nature,  for  that  he  is 
incapable  of  motion,  without  which  generation  is  impossible. 
It  is,  then,  our  God  «  whose  is  this  world ;  and  the  field  where  he 
soweth  is  mankind,  and  the  seed  is  the  word  of  God.  So  when  the 
teachers  are  negligent  |  in  preaching  the  word  of  God,  through 
being  occupied  in  the  business  of  the  world,  Satan  soweth  error  in 
the  heart  of  men,  whence  are  come  countless  sects  of  wicked 
doctrine. 

'  The  holy  ones  and  prophets  cry  :  "  0  sir,  gavest  thou  not,  then, 
good  doctrine  to  men?  Wherefore,  then,  be  there  so  many 
errors  ? " 


a  Who  serves  not  God  cannot  ask  assistance  from  God.    hide.         b  God 
aids.         c  God  is  sovereign. 


1  Contrast  Matt.  xiii.  37-43. 

X   2 


308  THE  GOSPEL  OF  BAENABAS 

tanti  herrori  .  Rissponde  DIG  io  ho  datoa  bona  dotrina  alii 
homeni  ma  metre  che  li  homeni  sono  dediti  alle  uanita  .  satana 
uia  seminato  herrori  per  scancellare  la  legge  mia  .  Dichono 
li  santi  ho  signore  noi  disperderemo  quessti  herrori  chon 
disstrugere  li  homeni  .  Rissponde  DIG  non  fate  quessto  perche 
sono  talmente  uniti  per  parentado  li  fideli  chon  li  inffidelj  ehe 
si  perdera  il  fidelle  chon  lo  infidele  ina  asspetate  .  sino  al 
iuditio  che  aquello  tempo  si  racholgera  li  inffideli  dali  angioli 
145a  mei  he l  sarano  scaziati  chon  satana  nello  infferno  |  .  onde 
(X44  )  j-  |30n^  fide]i  uenirano  nel  mio  regno  .  certo  che  molti  padri 
inffideli  genererano  fioli  fidelj  per  li  qualli  DIG  asspetab  ha 
penitenzza  il  monddo. 

CXXXIV. 

Cholloro  che  portano  li  boni  fichi  sono  li  ueri  dotori  . 
che  predichano  bona  dotrina  ma  il  monddo  che  si  chompiaze 
im  buggie  cercha  dalli  dottori  folgie  di  belle  parolle  chon 
adullatione  .  il  che  uedendo  satana  si  unisse  chon  la  charne 
he  il  senso  he  porta  grande  chopia  di  folgie  per  la  quantita 
di  chosse  terrene  nelle  quali  chuopre  il  pechato  .  il  qualle 
riceuendo  lo  homo  se  imfferma  he  disspone  alia  morte  hetterna . 
il  citadino  che  ha  la  aqua  he  la  dona  ha  daltri  per  lauare  le 
loro  immonditie  la  sua  aqua  .  lassando  putrefare  le  sui  uesti- 
menti  he  il  dotore  che  ha  daltri  predicha  la  penitenzza  he  lui 
145b  sempre  sta  im  pechato  .  ho  |  missero  perche  non  li  angioli  ma 
la  sua  linggua  scriue  sopra  lo  haere  la  pena  che  li  chonuiene  . 
Se  uno  hauessi  la  lingua  di  ellefante  he  il  chorpo  restante  fussi 
chome  una  formicha  picholo  non  sarebe  mosstruossa  chossa 
quessto  certo  si  .  hora  in  uerita  ui  dicho  che  elgie  piu 
mostruosso  cholui  che  predicha  ad  altri  la  peniteuzza  ma  lui 
non  si  pente  delli  suoi  pechatj  .  Quelli  du  homeni  che  uendeno 
pomi  sono  uno  che  predicha  per  ammore  di  DIG  onde  non 
adulla  ueruno  ma  predicha  in  uerita  .  non  ricerchando  se  non 
il  nutrimento  da  pouero  Viue  DIG  c  alia  chui  pressenzza  sta  la 


ill.  b  [}y^>]j^.  ill. 

MS.  he  he  (sic). 


THE   P&&MSL&&  IIN'Y^KPIIETED 

'  God  auswereth  :  "  I  have  given  a  good  doctrine  to  men,  but  while 
men  have  been  given  up  to  vanity  Satan  hath  sowed  errors  to 
bring  to  naught  my  law." 

'  The  holy  ones  say :  "  0  Sir,we_walldisperse  these  errors  by 
destroying  men." 

*"'  'GocTanswereth  :  "  Do  not  so,  for  the  faithful  are  so  closely  joined    _ 
to  the  infidels  by  kinship  that^the  faithful  will  be  lost  with_  the 
infidel? T>uT"wait  until   the  judgement,   for  at  that  time  fchall 
the  infidels  be   gathered  by   mine   angels  and   shall  be  cast  out 


'with  Satan  into  hell,     while   the  good  faithful  ones  shall  come  145 a 
to  my  kingdom."     Of  a  surety,  many  infidel   fathers  shall  beget  _ 
faithful  sons,  for  whose  sake  God  waiteth  b  for  the  world  to  repent. 


CXXXIV. 

'  They  that  bear  good  figs  are  the  true  teachers  who  preach  good 
doctrine,  but  the  world,  which  taketh  pleasure  in  lies,  seeketh  from 
the  teachers  leaves  of  fine  words  and  flattery.  The  which  seeing, 
Satan  joineth  himself  with  the  flesh  and  the  sense,  and  bringeth 
a  large  supply  of  leaves ;  that  is,  a  quantity  of  earthly  things,  in 
which  he  covereth  up  sin ;  the  which  receiving,  man  becometh  sick 
and  ready  for  eternal  death. 

'  The  citizen  who  hath  the  water  and  giveth  his  water  to  others 
to  wash  off  their  uncleanness,  but  suffereth  his  own  garments  to 
become  putrefied,  is  the  teacher  who  to  others  preacheth  penitence 
and  himself  abideth  still  in  sin. 

'  0  |  wretched  man,  because  not  the  angels  but  his  own  tongue 
writeth  upon  the  air  the  punishment  that  is  fitting  for  him  ! 

'If  one  had  the  tongue  of  an  elephant,  and  the  rest  of  his  body 
were  as  small  as  an  ant,  would  not  this  thing  be  monstrous  ?  Yea, 
of  a  surety.  Now  I  say  unto  you,  verily,  that  he  is  more  mon- 
strous  who  preacheth  penitence  to  others,  but  himself  repenteth 
not  of  his  sins. 


'  Those  two  men  that  sell  apples  are — the  one,  he  who  preacheth 
for  love  of  God,  wherefore  he  flattereth  none,  but  preacheth  in  truth, 
seeking  only  a  poor  man's  livelihood.  As  God  liveth  c,  in  whose 


u  God  gives.  b  God  is  patient.  °  By  the  living  God 


310  THE  GOSPEL  OF  BARNABAS 

anima  mia  che  tale  homo  non  e  riceuto  dal  monddo  ma  sibene 
disprezato  .  Ma  cholui  che  uende  le  scorze  ha  pesso  di  horo 
he  dona  il  porno  elgie  cholui  che  predicha  per  piacere  alii 
homeni .  onde  addulando  il  monddo  perde  la  anima  chi  seguita 
la  sua  adulatione  .  ho  quati  inzio  sono  periti  .  Risspose  allora 
146a  cholui  che  scrilue  he  disse  chome  si  deue  asscoltare  la  parolla 

f  (l\ 

145  '  di  DIG  he  chome  si  deue  chonossere  chi  predicha  per  ammore 
di  DIO  .  Risspose  iessu  asscoltare  si  deue  cholui  che  predicha 
chome  se  parllassi  DIO  quando  elgi  predicha  bona  dotrina  . 
perche  DIO  parlla  per  la  bocha  sua  .  Ma  cholui  che  non 
riprende  li  pechati  hauendo  risspeto  ha  perssone  particholari 
adulando  .  si  deue  fugire  chome  uno  horido  serpente  perche 
in  uerita  lui  auellena  il  chore  humano  .  intendete  uoi  .  io  ui 
dicho  in  uerita  che  si  chome  il  ferito  non  a  bissogno  di  belle 
fassie  da  ligarli  le  piage  sui  ma  sibene  di  buono  onguento  . 
che  chossi  il  pechatore  non  a  bissogno  di  bello  parllare  ma 
sibene  di  bone  riprenssioni  azioche  cessi  di  pechare  . 

CXXXV». 

Disse  allora  pietro  .  ho  maesstro  dici  chome  sarano  tor- 
146t>  mentati  li  danati  he  quanto  starano  nello  injferno  azioche 
)  fugissca  lo  homo  il  pechare  .  Risspose  iessu  ho  pietro  grande 
he  la  tua  dimanda  nondimeno  piazendo  ha  DIO  ti  rispondero  . 
sapiate  adonque  che  lo  inffemo  he  uno  sebene  ha  sette  cetri 
luna  piu  infferiore  dello  altro l  .  onde  si  chome  di  sette  sorte 
sono  il  pechato  che  chome  sette  porte  dello  imferno  lo  ha 
generate  satana  chossi  ui  sono  hiuui  sette  pene  .  Perche 
il  superbo  che  he  il  piu  alto  di  chore  sara  proffondato  nel 
piu  basso  centro  doue  passera  per  tutti  li  superior!  centri  . 
patendo  hiuui  tutte  le  pene  che  hiuui  sonob  .  he  si  chome 
qui  cercha  di  essere  superiore  ha  DIO  per  uollere  fare  al 


1  First  hand   has  'luno  .  .  .  altro' ;    the  second  hand  has  'luna  .  .  . 
altra.' 


I 


OF   THE    SEVEN   CENTRES   OF   HELL  311 

presence  my  soul  standeth,  such  a  man  is  not  received  by  the 
world,  but  rather  despised.  But  he  who  selleth  the  peel  for  its 
weight  in  gold,  and  giveth  the  apple  away,  heitjsjvlio^preacheth 
to  please  men  :  and,  so-flattering  the  world^h£ruineth_  the  __soul 
t^nOTowetlTlunialteiT!  Ah  !  how  manyhave  perished  for  this 
cause  I '~ 

Then  answered  he  who  wiiteth  |  and  said :  '  How  should  one  146a 
listen  to  the  word  of  God,  and  how  should  one  know  him  that  '^45" 
preacheth  for  love  of  God  1 ' 

Jesus  answered  :  '  He  that  preacheth  should  be  listened  to  as 
though  God  were  speaking,  when  he  preacheth  good  doctrine; 
because  God  is  speaking  through  his  mouth.  But  he  that  reproveth 
not  sins,  having  respect  of  persons,  flattering  particular  men^ 
should  be  avoided  as  an  horrible"serpent,  forjri  truth  he  poisoneth 
flTe  human  heart. 
"""•"Understand  ye  ?  Verily  I  say  unto  you,  even  as  a  wounded  man 
hath  no  need  of  fine  bandages  to  bind  up  his  wounds,  but  rather 
of  a  good  ointment,  so  also  hath  a  sinner  no  need  of  fine  words,  but 
rather  of  good  reproofs,  in  order  that  he  may  cease  to  sin.' 

cxxxv  <*. 

Then  said  Peter:    '0  Master,  tell  us  how  the  lost   shall   be 
tormented,  and  how  long  they  shall  be  in  hell,  |  in  order  that  man  146b 
may  flee  from  sin.' 

Jesus  answered :  '  O  Peter,  it  is  a  great  thing  that  thou  hast 
asked,  nevertheless,  if  God  please,  I  will  answer  thee.  Know  ye, 
therefore,  that  hell  is  one1^  yet  hath  seven  centres  one  below 
another.  Hence,  even  as  sin  is  of  seven  kinds,  for  as  seven  gates 
of  hell  hath  Satan  generated  it :  so  are  there  seven  punishments 
therein. 

'  For  the  proud,  that  is  the  loftiest  in  heart,  shall  be  plunged  into 
the  lowest  centre,  passing  through  all  the  centres  above  it,  and 
"suffering  in  them  all  the  pains  that  are  therein  b.  And  as  here  he 
seeketh  to  be  higher  than  God,  in  wishing  to  do  after  his  own 

a  The  Chapter  on  the  pains  of  hell.        b  The  punishment  of  the  proud. 


1  Cp.  above,  6obsq.  In  the  Qoran  the  torments  of  hell  are  described 
with  some  vividness  :  cf.  e.  g.  xxii  (close-fitting  garments  of  fire) ;  Ivi 
(burning  winds,  scalding  water,  and  black  smoke) ;  Ixxvii  (dense  columns 
of  smoke,  which  afford  no  shelter  from  the  heat)  ;  but  there  is  no  such 
systematic  arrangement,  and  no  elaborate  relation  between  sin  and 
punishment,  as  here.  For  the  significance  of  the  arrangement  according 
to  the  scheme  of  the  '  Seven  Capital  Sins,'  see  Introd. 


312  THE  GOSPEL  OF  BARNABAS 

suo  moddo  al  chontrario  di  quello  che  chomandda  BIO  .  non 
uollendo  chonossere  superiore  ueruno  sara  hiuui  possto  sotto 
li  piedi  di  satana  he  diauoli  suoi  .  che  il  chalpestrerano  chome 
si  fa  la  uua  quando  si  fa  il  uino  he  sempre  stara  in  derissione 
^e  scerno  ^e  diauolj  .  a  lo  inuijdiosso  che  quiui  si  rode  del  bene 
del  prossimo  he  allegra  del  suo  malle  .  discendera  al  sessto 
centre  he  hiui  sara  da  quantita  grande  di  serpe  inffernali 
roduto  .  he  ogni  chossa  che  sera  nello  infferno  li  parera  che 
prendino  allegrezza  del  suo  tonnento  he  che  si  dolgiono  che 
elgi  non  sia  disseso  al  semitimo  centre  .  che  sebene  nom  polle 
chapire  allegrezza  ueruna  li  danati  la  iusstitia  di  DIG  fava  si  che 
uedera  chossi  il  missero  inuidiosso  .  chome  cholui  che  in  sonio 
li  pare  uedere  uno  che  lo  sprezzi  che  pero  ne  sente  tormento 
chosi  sera  lo  hobieto  al  missero  inuidiosso  .  che  doue  non 
he  letitia  ueruna  li  parera  che  ogniuno  prendi  allegrezza 
del  suo  malle  he  si  dolgia  che  lui  non  habia  peggioa  .  lo 
hauaro  discendera  al  quinto  centro  doue  patira  soma  pouerta 
chome  patisse  il  richo  hepullone  .  he  li  demonij  per  magiore 
tormento  li  offerirano  quello  che  elgi  dessiderara  he  quando  la 
hauera  alle  mani  altri  diauoli  chon  uiolenzza  quello  leuerano  l 
147b  di  mano  .  con  quesste  |  parole,  Rachordati  che  tu  non  uollessti 

i  -i  • 

dare  per  ammore  di  DIG  pero  DIG  non  uolle  che  tu  hora 
riceui  .  ho  infelice  homo  chome  si  trouera  in  quel  stato  quando 
elgi  si  harechordera  la  habondantia  passata  he  uedera  la 
penuria  pressente  .  he  che  poteua  chon  li  beni  che  allora 
nom  polle  hauere  aquisstare  le  hetterne  dellitie  .  bal  quarto 
centro  andera  il  lusuriosso  doue  quelli  che  trassmutorno  la 
uia  datoli  da  DIG  starano  chome  grano  che  si  chucini  inmerssi 
nello  ardente  stercho  del  diauollo  .  he  hiuui  sarano  abbrazzati 
da  horibilj  serpenti  inffernali  .  he  quelli  che  chon  meretrice 
hauerano  pechato  tutti  quelli  inmondi  hatti  se  li  chonuertirano 
in  unione  chon  le  furie  infernalli  .  che  sono  demonij  chome 
done  li  chui  chapeli  sono  serpi  .  li  chui  hochij  sono  solfaro 
affochato  .  la  chui  bocha  he  uellenossa  .  la  chui  lingua  he  fiele  . 


1  MS.  apparently  getta  kuerano. 


OF  THE  SEVEN  CENTKES  OF  HELL     313 

manner,  contrary  to  that  which  God  commandeth,  and  not  wishing 
to  recognize  anyone  above  him  :  even  so  there  shall  he  be  put  under 
the  feet  of  Satan  and  his  devils,  who  shall  trample  him  down  as 
the  grapes  are  trampled  when  wine  is  made,  and  he  shall  be  ever 
derided  and  scorned  of  devils. 

a  'The  envious,  |  who  here  chafeth  at  the  good  of  his  neighbour  and  147a 
lejoiceth  at  his  misfortune,  shall  go  down  to  the  sixth  centre,  and 
there  shall  be  chafed  by  the  fangs  of  a  great  number  of  infernal 
serpents. 

'  And  it  shall  seem  to  him  that  all  things  in  hell  rejoice  at  his 
torment,  and  mourn  that  he  be  not  gone  down  to  the  seventh 
centre.  For  although  the  damned  are  incapable  of  any  joy,  yet 
the  justice  of  God  shall  cause  that  it  shall  so  seem  to  the  wretched 
envious  man,  as  when  one  seemeth  in  a  dream  to  be  spurned  by 
some  one  and  feeleth  torment  thereby — even  so  shall  be  the  object 
set  before  the  wretched  envious  man.  For  where  there  is  no 
gladness  at  all  it  shall  seem  to  him  that  every  one  rejoiceth  at  his 
misfortune,  and  mourneth  that  he  hath  no  worse  a. 

'  The  covetous  shall  go  down  to  the  fifth  centre,  where  he  shall 
suffer  extreme  poverty,  as  the  rich  feaster 1  suffered.  And  the 
demons,  for  greater  torment,  shall  offer  him  that  which  he  desiretb, 
and  when  he  shall  have  it  in  his  hands  other  djivjlg  with  violence 
Shall  snatch  it  from  his  hands  with  these  words  :  "  Remember  that  147b 


ffiou  wouldeSf  nut  givetor  love  of  God;  so  God  willeth  not  thaT(f  I6*") 
th"ou  now  receive.™"" 

'  Oh  unhappyman  !  Now  shall  he  find  himself  in  that  condition 
when  he  shall  remember  past  abundance  and  behold  the  penury  of 
the  present  ;  and  that  with  the  goods  that  then  he  may  not  have 
he  could  have  acquired  eternal  delights  ! 

b  '  To  the  fourth  centre  shall  go  the  lustful,  where  they  that  have 
transformed  the  way  given  them  by  God  shall  be  as  corn  that  is 
cooked  in  the  burnin  dun  of  the  devil.  And  there  shall 


be  embraced  by  horrible  infernal  serpents.  And  they  that  shall 
"Have"  sinneoT~with  harlots,  all  these  acts  of  impurity  shall  be 
transformed  for  them  into  union  with  the  infernal  furies  ;  which 
are  demons  like  women,  whose  hair  is  serpents,  whose  eyes  are 
flaming  sulphur,  whose  mouth  is  poisonous,  whose  tongue  is  gall, 


11  The  punishment  of  the  covetous.  b  The  punishment  of  impurity. 


1  See  above,  23b  (p.  50),  114*  (p.  247). 


314  THE  GOSPEL  OF  BARNABAS 

il  chui  chorpo  he  tutto  ricinto  l  di  ammi  ritorti  chome  quelli 
148a  che  si  pilgiiano  lo  inchauto  pessie  .  le  chui  |  branche  sono 
(X47*)  de  grifone  .  le  chui  ongie  sono  rasori  .  la  chui  natura  di 
g-enitale  sensso  he  fuocho  .  hora  chon  quesste  si  godera  og-ni 
lusuriosso  le  brasse  inffernali  che  serano  il  suo  letto  .  aAl 
terzo  centre  disscendera  lo  acidiosso  che  non  uolle  hoperare 
hora  qui  se  fabrichano  citta  he  pallazzi  inmenssi  .  li  quali 
fati  subito  bissogna  dissfarli  perche  una  pietra  non  e  possta 
ha  missura  .  le  chui  pietre  gradissime  sono  posste  sopra 
le  spalle  dello  accidiosso  il  qualle  non  a  libero  le  mani  per 
potere  refriggerare  il  chorpo  chaminando  he  solleuare  il 
pesso  .  essendo  che  la  accidia  lia  leuato  le  forze  di  brazzi 
he  li  piedi  li  sono  inchatenati  da  serpi  infernalli  he  quello 
che  peggio  he  .  li  sono  ha  dietro  li  demonij  che  lo  spingono 
he  fano  chasscare  ha  terra  molte  uolte  sotto  il  pesso  ne  pero 
ueruno  lo  hagiuta  ha  leuare  .  onde  stando  troppo  ha  leuare 
dopia  soma  lie  possta  .  b  al  sechondo  centre  disscendera  il 
148^  gollosso  hora  qui  uie  charesstia  talle  |  che  non  si  mangiaseno 
'I47  '  [che]  scarpioni  uiui  he  [se]rpenti  uiui  .  li  qualli  dano  tale  tor- 
mento  che  saria  melgio  il  non  essere  giamai  nato  che  mangiare 
talle  cibo  .  lie  bene  apressentato  dalli  demonij  in  aparezza  cibi 
dellichati  ma  per  hauere  mani  he  piedi  liggati  chon  chatene 
di  fuocho  .  non  possono  dare  di  mano  ha  quello  uento  che 
li  pare  cibo  ma  quello  che  peggio  he  .  quelli  isstessi  scorpioni 
che  mangia  perche  diuorino  il  suo  uentre  per  nom  potere 
presto  usscire  smenbrano  le  parte  sechrete  del  gollosso  .  li 
qualli  ussciti  sozi  he  inmondi  chossi  sporchi  di  nouo  selli 
mangiano  .  lo  irachondo  disscendde  al  primo  centre  doue 
da  tutti  li  diauoli  he  holtraggiato  he  quanti  discendono 
danati  infferiori  ha  lui  .  lo  scernisscono  he  perchoteno 
fazendollo  inchinare  sopra  la  strada  doue  passano  ponendoli 
li  piedi  sopra  la  golla  .  ma  pero  nom  polle  diffendersi  per 
hauere  mani  he  piedi  liggati  he  quello  che  peggio  he 
149*  nom  polle  sfogare  la  ira  sua  chon  ol  |  tragiare  altri  per- 
(I48*)  zioche  .  la  sua  lingua  he  hatachata  chon  uno  ancino 


MS.  riciuto. 


OF   THE   SEVEN  CENTRES   OF   HELL  315 

whose  body  is  all  girt  with  barbed  hooks  like  those  wherewith 
they  catch  the  silly  fish,  whose    claws  are  those  of  gryphons,  whose  148a 
nails  are  razors,  the  nature  of  whose   generative  organs  isfu-eT^14^ 
Now  with  these  shall  all  the  lustful  enjoy  the  infernal  embers 
which  shall  be  their  bed. 

a  '  To  the  third  centre_shall  go  down  the  slothful  who  will  not  work 
nowT  Here  are  built  cities  aiid  immense  palaces,  which  as  soon  as 
they  are  finished  must  needs  be  pulled  down  straightway,  because 
a  single  stone  is  not  placed  aright.  And  these  enormous  stones 
are  laid  upon  the  shoulders  of  the  slothful,  who  hath  not  his 
hands  free  to  cool  his  body  as  he  walketh  and  to  ease  the  burden, 
seeing  that  sloth  hath  taken  away  the  power  of  his  arms,  and  his 
legs  are  fettered  with  infernal  serpents. 

'And,  what  is  worse,  behind  him  are  the  demons,  who  push  him, 
and  make  him  fall  to  earth  many  times  beneath  the  weight ;  nor 
doth  any  help  him  to  lift  it  up  :  nay,  it  being  too  much  to  lift, 
a  double  amount  is  laid  upon  him. 

b  '  To  the  second  centre  shall  go  down  the  gluttonous.  Now  here 
there  is  dearth  of  food,  to  such  a  degree  |  that  there  shall  be  148b 
nought  to  eat  but  live  scorpions  and  live  serpents,  which  give  (I47  ) 
such  torment  that  it  would  be  better  never  to  have  been  born 
than  to  eat  such  food.  There  are  ojFered  to  them  indeed_bythe 
demons,  in  appearance,  delicate  meatsT  but  for  that  they  have 
their  hands  and~-feefcxt)ound  with  fetters  of  fire,  they  cannot  put 
out  a  hand  on  the  occasion  when  the  meat  appeareth  to 
them.  But  what  is  worse,  those  very  scorpions  which  he 
eateth  that  they  may  devour  his  belly,  not  being  able  to  come 
forth  speedily,  rend  the  secret  parts  of  the  glutton.  And  when 
they  are  come  forth  foul  and  unclean,  filthy  as  they  are,  they  are 
eaten  over  again. 

'  The  wrathful  goeth  down  to  the  first  centre,  where  he  is  insulted 
by  all  the  devils  and  by  as  many  of  the  damned  as  go  down  lower 
than  he.  They  spurn  him  and  smite  him,  making  him  lie  down 
upon  the  road  where  they  pass,  planting  their  feet  upon  his 
throat.  Yet  is  he  not  able  to  defend  himself,  for  that  he  hath  his 
hands  and  feet  bound.  And  what  is  worse,  he  is  not  able  to  give 
vent  to  his  wrath  by  |  insulting  others,  seeing  that  his  tongue  149a 
is  fastened  by  a  hook,  like  that  which  he  useth  who  selleth  flesh.  (Z48a) 


*  The  punishment  of  the  lazy.  b  The  punishment  of  those  who  are 

slaves  to  the  body. 


316  THE  GOSPEL  OF  BAENABAS 

simille  ha  quello  che  hatacha  cholui  che  uendde  la  charne  . 
ain  quessto  maladeto  locho  uissera  una  pena  generalle  cho- 
mune  ha  tutti  li  centri  chome  una  misstura  di  uarij 
grani  per  fare  uno  pane  .  perche  il  fuocho  .  il  giacio  . 
la  tempessta  .  le  saette  .  il  solfaro  .  lo  ardore  .  il  fredo  . 
il  uento  .  la  rabia  .  il  spauento  sara  il  tutto  unito  per 
iustitia  di  DIG  he  talmente  che  .  il  fredo  non  temperera 
il  chaldo  ne  il  fuocho  temperera  il  giazio  .  ma  ogniuno 
dara  tormento  al  misero  pechatore  . 

CXXXVIb 

c  In  quessta  malladeta  stantia  starano  li  inffideli  in 
etterno  .  he  talmente  che  se  il  monddo  fussi  pieno  di 
grani  di  milgio  he  uno  uccello  ogni  cento  anni  ne  leuasi 
uno  grano  per  uotare  il  monddo  .  se  quando  fussi  uuoto  li 
inffideli  douessero  andare  im  paradisso  loro  stariano  chon 
149b  dilletto  .  Ma  non  uie  |  quessta  speranzza  perche  nom  polle 
(*48  )  hauere  fine  il  loro  tormento  .  essendo  che  per  ammore  di 
DIG  non  uolssero  ponere  fine  alloro  pechato  .  Ma  li  fideli 
hauerano  chonfforto  perche  hauera  fine  il  loro  tormento  . 
si  spauentorno  li  dissepoli  quessto  sentendo  he  dissero  adonque 
li  fideli  deuono  andare  allo  infferno  .  Rissposse  iessu  ogniuno 
sia  chi  si  uolgia  debe  andare  allo  imfferno  he  bene  uero  che  li 
santi  he  proffeti  di  DIG  .  ui  anderano  per  uedere  nom  patendo 
pena  ueruna  he  li  iussti l  sollo  riceuendo  timore  he  che  sto  dire  . 
ui  dicho  che  ui  andera  il  nontio  di  DIG  d  per  uedere  la  iusstitia 
di  DIG  e  onde  tremera  lo  infferno  alia  sua  pressenzza  .  he  perche 
elgi  hauera  charne  humana  tutti  quelli  che  hano  charne 
humana  che  serano  im  pena  quanto  tempo  stara  il  nontio  di 
DIG  d  ha  uedere  lo  imfferno  tanto  tempo  starano  senzza  pena  . 
Ma  ui  stara  tanto  tempo  quanto  tempo  ua  ha  serare  he  apprire 
150a  li  hochij  |  .  he  quessto  fara  DIG  azioche  ogni  chreatura 
(I49a)  chonossca  di  hauere  riceuto  benefitio  dal  nontio  di  DIG  d  . 


d  41)1   Jj-,,.  e  ^U^Jl  jij  JjU  4J11. 

1  MS.  iussta. 


GOD'S   MESSENGER   IN   HELL  317 

a '  In  this  accursed  place  shall  there  be  a  general  punishment, 
common  to  all  the  centres,  like  the  mixture  of  various  grains  to 
make  a  loaf.  For  fire,  ice,  thunderstorms,  lightning,  sulphur, 
heat,  cold,  wind,  frenzy,  terror,  shall  all  be  unitedjby  the^justice 
of  God,  and  in  such  wise  that  the  cold  shall  not  temper  the  heat 
*iior  the  fire  the  ice,  but  each  shall  give  torment  to  the  wretched 
sinner. 

CXXXVI  b. 

c '  In  this  accursed  spot  shall  abide  the  infidels  for  evermore : 
insomuch  that  if  the  world  were  filled  with  grains  of  millet,  and 
a  single  bird  once  in  a  hundred  years  should  take  away  a  single 
grain  to  empty  the  world — if  when  it  should  be  empty  the  infidels 
were  to  go  into  paradise,  they  would  rest  delighted.     But  there  is 
not  |  this  hope,  because  their  torment  cannot  have  an  end,  seeing^  149b 
tKaTttTey  were  noTwiflTng  for  thelove  otLTj!od  to  put  an  end  tQ-.(*48b) 
their  sin.  .  ^-' 

J*    » 


'  But  the  faithful  shall  have  comfort,  because  their  torment  shall 

The  disciples  were  affrighted,  hearing  this,  and  said:   'So  then         jj 
the  faithful  must  go  into  hell  1 ' l 


Jesus  answered  :  '  Every  one^be  he  who  he  may,  must  go  into     £?/4-v^t- 
hell.     It  is  true,  however,  that  the  holy  ones  ajid  prophets  oi^GocT  fj 

''shall  go  there  to  behold,  not  suffering  any  punishment ;  jind  the^ 
righteous,  only^sutt'ermg  ieai\ AncTwhat  shall  1  say  1    I  tell  you 
that  thither  shall  66me  [even^  the  messenger  of  God  d,  to  behold  the 

justice  of  Gode.     Thereupon  hell  shall  tremble  at  his  presence. i 

And  because  he  hath  human  "flesh,  all  those  that  have  human  flesh 
and  shall  be  under  punishment,  so  long  as  the  messenger  of  God  d 
shall  abide  to  behold  hell,  so  long  shall  they  abide  without 
punishment.  But  he  shall  abide  there  [only]  so  long  as  it  taketh 
to  shut  and  open  the  eyes.  | 

'  And  this  shall  God  do  in  order  that  every  creature  may  know  150a 
that  he  hath  received  benefit  from  the  messenger  of  Godd.  (J49a) 


*  Punishments  without  number,  and  he  is  the  son  of  Adam.          b  The 
Chapter  on  the  perpetual  torment  of  the  infidels.  °  And  he  is  the 

wretched  son  of  Adam.  d  The  prophet  of  God.  e  God  is  just  and 

the  avenger. 


1  In  the  Qoran  also  (cr.  xix)  the  faithful  must  pass  through  hell,  while 
infidels  abide  there  eternally. 


318  THE  GOSPEL  OF  BARNABAS 

quando  elgi  ui  andera  tutti  li  diauoli  stridendo  cercherano 
di  asscondersi  sotto  le  ardente  brasse  dicendo  luno  allo  altro  . 
scampa  scampa  che  elgi  niene  machometo  nosstro  innimicho  a 
il  che  sentendo  satana  si  perchotera  chom  anbe  le  mani  la 
fazia  .  he  stridendo  dira  tu  sei  piu  nobile  di  me  al  mio 
disspeto  he  quessto  he  iniusstamente  fato  .  li  fideli  che 
sono  in  setanta  dui  gradi  quelli  deli  dui  ultimi  gradi  che 
hauerano  hauto  la  fede  senza  bene  hoperare  .  li  uni  atris- 
standossi  del  bene  hoperare  he  li  altri  delletandossi  del 
malle  starano  nello  infferno  setanta  millia  hanni  .  dapoi 
li  chui  hani  andera  langiollo  gabrielo  allo  infferno  he  sentira 
dire  .  ho  machometo  b  doue  sono  le  promesse  f  ateci  con  dire 
che  cholloro  che  hauera  la  tua  fede  non  starano  in  etterno 
nello  infferno  c  .  allora  ritornera  lo  angelo  di  DIG  al  parradisso 
150  he  apressatosi  chon  riuerenzza  al  nontio  di  Diod  li1  narera 
quanto  hauera  intesso  .  Allora  parlera  ha  DIG  il  nontio  suo  d 
he  dira  signore  DIG  e  mio  rachordati  la  promessa  fata  ha  me 
seruo  tuo  di  cholloro  che  hano  riceuto  la  mia  fede  .  che  loro 
non  starano  in  etterno  nello  inferno  .  Eisspondera  DIG  dimada 
quanto  uoi  ho  amicho  mio  che  ti  daro  quanto  dimaderai  f  . 

CXXXVII*. 

Dira  allora  il  nontio  di  DIG  d  .  ho  signore  ui  sono  deli  fideli 
stati  nello  infferno  setanta  millia  hanni  doue  he  signore  la 
misserichordia  tuah  .  pregoti  signore  che  liberi  cholloro  da 
quelle  ammare  pene  .  Allora  chomandera  DIG  alii  quatro  an- 


e   ulkL«   4)1. 
A  »..  Q.ll  Joo   J-IL«*  icli-l  8,,.  ^   ,O-»-»MJ   (jUaJLw   41)1. 


Or  hegli  :  MS.  Ae  if. 


GOD'S  MESSENGER  IN   HELL  319 

c  When  he  shall  go  there  all  the  devils  shall  shriek,  and  seek  to 
hide  themselves  beneath  the  burning  embers,  saying  one  to 
another  :  "  Fly,  fly,  for  here  cometh  Mohammed  our  enemy  !  a  " 
Hearing  which,  Satan  shall  smite  himself  upon  the  face  with  both 
his  hands,  and  screaming  shall  say  :  "  Thou  art  more  noble  than 
I,  in  my  despite,  and  this  is  unjustly  done  !  " 

'  As  for  the  faithful,  who  are  in  seventy-two  grades,  those 
of  the  two  last  grades,  who  shall  have  had  the  faith  without 
good  works  —  the  onebeihg  sad  jttgood  works,  and  the  other 
delighting  in~~eviT—  they  shall  abide  in  hell  seventy  thousand 


Q&l^ 
— t 


those  years  shall  the  angel  Gabriel  come  into  hell,  and 
shall  hear  them  say  :  "  O  Mohammed  b,  where  are  thy  promises  made 
to  us,  saying  that  those  who  have  thy  faith  shall  not  abide  in  hell 
for  evermore  1  c  " 

'  Then  the  angel  of  God  shall  return  to  paradise,  and  having 
approached  with  reverence  the  messenger  of  God  d  j  shall  narrate  ISO1' 
to  him  what  he  hath  heard.  (I49b) 

'  Then  shall  his  messenger  d  speak  to  God  and  say  :  "  Lord,  my 
God  e,  remember  the  promise  made  to  me  thy  servant,  concerning 
them  that  have  received  my  faith,  that  they  shall  not  abide  for 
evermore  in  hell." 

'God  shall  answer  :  "  Ask  what  thou  wilt,  0  my  friend,  for  I  will 
give  thee  all  that  thou  askest  f." 

CXXXVII  e. 

'  Then  shall  the  messenger  of  God  d  say:  "  0  Lord,  there  are  of  the 
faithful  who  have  been  in  hell  seventy  thousand  years.  "Where, 
0  Lord,  is  thy  mercy  h  ?  I  pray  thee,  Lord,  to  free  them  from  those 
bitter  punishments." 


tt  Mohammed  the  enemy  of  devils.  b  0  Mohammed.  °  Said 

Jesus  :  'After  the  sinning  believers  have  entered  Gehenna,  Gabriel  comes 
into  Gehenna  and  is  faced  by  the  believers,  and  they  say  :  O  Mohammed  ! 
where  is  your  promise  to  those  who  accept  your  religion  that  they  will 
not  remain  for  ever  in  the  fire?  And  if  Gabriel  informs  Mohammed 
of  what  he  has  heard  from  the  sinning  believers,  then  Mohammed 
will  call  to  his  master  (Lord)  saying,  0  Lord,  thy  promise  is  true  and 
thou  art  the  best  judge  of  judges  ;  then  God  will  send  Gabriel  and 
Michael  and  Asrafil  and  Azrael  and  they  will  take  them  out  of  the  fire 
and  place  them  in  paradise.'  Inde.  d  The  prophet  of  God.  e  God  is 
sovereign.  f  God  gives.  g  The  Chapter  of  the  intercession  of  Moham 
med  after  the  resurrection.  h  God  is  sovereign  and  the  merciful. 


320  THE  GOSPEL  OF  BARNABAS 

gioli  fauoriti  da  DIG  che  uadino  allo  infferno  he  chauino  fuori 
ogniuno  .  che  habia  la  fede  de  il  nontio  suo  he  li  ch5ducha 
im  parradisso  il  che  farano  he  chossi  sera  il  uadagno  della 
fede  de  il  nontio  di  Dioa  .  che  quelli  li  qualli  hauerano 
chreduto  in  lui  sebene  non  hauerano  hoperato  bene  essendo 
loro  morti  chon  quella  fede  .  annderano  im  parradisso  dapoi 

151a  la  I  pena  che  io  ho  deto 

(ISO') 

CXXXVIII. 

Fata  la  matina  per  tempo  .  tutti  li  homeni  della  citta 
chon  le  done  he  fanciuli  uenero  alia  chassa  doue  iessu  staua 
chon  li  suoi  dissepoli  he  il  pregorno  dicendo  .  signore  habi 
misserichordia  di  noi  perche  quessto  hano  li  uermi  hano 
roduto  il  grano  he  non  riceueremo  pane  quessto  hanno  nel 
nosstro  teritorio  .  Risspose  iessu  ho  che  timore  he  il  uosstro 
no  sapete  che  il  seruo  di  DIG  hellia  tre  hanni  chontinuando  la 
persecutione  di  hachab  non  uiste  pane  .  nutrendossi  sollamente 
di  herbe  he  fruti  saluaticib  .  Dauit  padre  nosstro  proffeta 
di  DIG  dui  hani  stete  mangiando  fruti  saluatici  he  herbe 
essendo  persseguitato  da  saul  .  talmente  che  sollo  dui  uolte 
mangio  pane  .  Rissposero  li  homeni  siggnore  loro  herano 
proffeti  di  DIG  nutriti  di  dilleto  spirituale  .  he  pero  bene 
151b  durorno  ma  chome  |  farano  quessti  fanciuli  he  li  mosstrorno 
la  moltitudine  di  loro  filgioli  .  hebe  chompassione  iessu  allora 
della  loro  misseria  he  disse  quanto  tempo  he  lontano  il 
richolto  .  Rissposero  loro  uinti  giorni  .  allora  disse  iessu  fate 
si  che  quessti  uenti  giorni  hatendiamo  ha  degiunare  he 
fare  oratione  perche  DIG  ui  hauera  misserichordia  °  .  in 
uerita  ui  dicho  che  DIG  ha  dato  quessta  penuria  perche 
quiui  cominzio  la  pazia  delli  homeni  he  il  pechato  de 
issdraele  .  quando  dissero  me  essere  DIG  ouero  fiolo  di  DIG  . 
degiunato  decenoui  giorni  la  matina  del  uiggessimo  uisstero 
le  champagne  he  choli  choperto  di  grano  maturo  .  onde 
chorssero  da  iessu  he  li  rinontiorno  il  tutto  il  che  auendo 


JL*    iU!  111. 


crr—  -  ^ 

MIRACLE  OF  THE  HARVEST  (J2l)/B50  /" 

'  Then  shall  God^jc^mmand  the  four  favourite  angels  l  of  God  that  -—  ^ 
theY  go  to  hell  and  take  outevery  one  that  hath  the  faith  of  his  X^ 
m'essengeTTlijuriead  him  into  paradise,.  And  this  they  shall  do.  t 

'And  such  shall  be  the  advantage  of  the  faith  of  God's  messenger*1, 
that  those  that  shall  have  helieved  in  him,  even_  though  they  have 
not  done  any  go.or|  wnrfc^  seeing  they  died  in  this  faith,  shall  go>». 


into  paradise  after  the  |  punishment  of  which  I  have^spoken/  151a 

CXXXVIII. 

When  morning  was  come,  early,  all  the  men  of  the  city,  with  the 
women  and  children,  came  to  the  house  where  Jesus  was  with  his 
disciples,  and  besought  him  saying:  'Sir1,  have  mercy  upon  us, 
because  this  year  the  worms  have  eaten  the  corn,  and  we  shall  not 
receive  any  bread  this  year  in  our  land.' 

Jesus  answered  :  '  Oh  what  fear  is  yours  !  Know  ye  not  that 
Elijah,  the  servant  of  God^whilst  for  three  years  the  persecution 
of  Ahab  continued,  saw  notbread,  nourishingliimself  only  with 
herbs  ami  wild  fruits  b  1  David  our  father,  the  prophet  of  God,  for 
two  years  ate  wild  fruits  and  herbs,  being  persecuted  of  Saul, 
insomuch  thattwice  only  did  he  eat  bread.' 

The  men  answered  :  '  Sir  *,  they  were  prophets  of  God,  nourished 
with  spiritual^delight^_and_therefore  they  endured  well  ;  but  how  [151  b 
shall  these  Tittle  ones  fare  ?  '  and  they  showed  Tiirn  the  multitude  ^I5°  ' 
of  their  children.    Then  Jesus  had  compassion  on  their  misery,  arid 
said  :  'How  long  is  it  until  harvest?'  They  answered:  '  Twenty  days.' 

Then  said  Jesus  :  '  See  that  for  these  twenty  days  we  give 
ourselves  to  fasting  and  prayer;  for  God  will  have  mercy  upon 
you  c.  Verily  I  say  unto  you,  God  hath  caused  this  dearth  because 
here  began  the  madness  of  men  and  the  sin  of  Israel  when  they 
said  that  I  was  God,  or  Son  of  God.' 

When  they  had  fasted  for  nineteen  days,  on  the  morning  of 
the  twentieth  day,  they  beheld  the  fields  and  hills  covered  with 
ripe  corn.  Thereupon  they  ran  to  Jesus,  and  recounted  all  to 

0  The  prophet  of  God.  b  The  heaviest  trial  is  on  the  prophets.  Inde. 
c  God  is  the  Merciful. 


1  viz. :    Gabriel,    Michael,    Rafael,    and   Uriel,   as    appears  from  22ib. 
N.B.   The  Spanish  version   (cf.   Introd.)  has  there  Azrael  for  Uriel,  like 
the  Arabic  gloss  here  (p.  319). 

2  Or  Lord. 

KAGG  Y 


322  THE  GOSPEL  OF  BARNABAS 

intesso  iessu  resse  le  gratie  ha  DIG  he  disse  .  andate  fratelli 
he  racholgete  il  pane  che  DIG  uia  datoa  .  Racholssero  li 
homeni  tanto  grano  che  non  sapeuano  doue  chonsseruarllo 
che  fu  chagioue  di  abondantia  in  issdraelle  .  Feccero  chon- 
silgio  li  citadini  per  constituire  iessu  loro  Re  il  qualle  cho-| 

152a  nossendo   f  ugite  dalloro  onde   li   dissepoli   penorno   quindici 

CJ5ia)  giorni  ha  trouarllo  . 

CXXXIX. 

Ritrouato  iessu  da  quello  che  scriue  he  iachobo  con  ioane 
li  quali  piangendo  dissero  .  ho  maestro  perche  fugisti  noi 
dollenti  ti  habiamo  cerchato  he  piagendo  ti  cerchano  tutti 
li  dissepolli  Risspose  iessu  .  io  fugi  perche  io  chonobi  uno 
exercito  de  diauolj  prepararmi  quello  che  im  pocho  tempo 
uederete  imperoche  .  si  leuera  chontra  di  me  li  principi 
di  sacerdoti  chonli  uechij  del  populo  he  pilgierano  potessta 
dal  presside  romano  di  ammazzarmi  .  perche  temerano  me 
uollere  ussurpare  il  reggno  sopra  issdraelle  .  Ma  che  piu 
io  saro  uenduto  he  tradito  da  uno  di  mei  dissepoli  chome 
fu  uendduto  iosef  in  egitto  ma  pero  .  DIG  iussto  fara  chasscare  b 
chome  dice  il  proffeta  dauit,  fara  chasscare  nella  fossa  cholui 
che  tende  Io  inggano  al  prossimo  suo  .  perche  DIG  mi  saluera  c 
152b  dalle  mani  loro  he  |  mi  leuera  dal  moncldo  .  temetero  li  tre 
^I51 '  dissepolli  li  qualli  chonfforto  iessu  dicendo  non  temete 
perche  niuno  di  uoi  mi  tradira  onde  riceuetero  alquanto 
chonssolatione  .  il  giorno  uenente  uenero  ha  dui  ha  dui 
trentasei  delli  dissepoli  di  iessu  pero  sedete  in  damassco 
asspetando  li  altri  .  he  stauano  ogniuno  dollente  perche 
chonosseuano  iessu  douerssi  partire  dal  monddo  onde  elgi 
apperto  la  sua  bocha  disse  .  inffelice  certo  he  chi  chamina 
senzza  sapere  doue  ha  da  hariuare  .  ma  molto  piu  imfelice 
he  cholui  che  potendo  he  sapendo  di  hariuare  ha  bono 
hosspitio  .  dessidera  he  uolle  fermarsi  nella  strada  piena 
di  fanggo  alia  pioggia  he  pericholo  di  ladri  .  Ditemi  fratelli 
quessto  monddo  elgi  patria  nosstra  no  certo  imperoche  fu 


41)1. 


JESUS  FORETELLETH  HIS  BETEAYAL    323 

him.  And  when  he  had  heard  it  Jesus  gave  thanks  to  God,  and 
said  :  '  Go,  brethren,  gather  the  bread  which  God  hath  given  you  a.' 
The  men  gathered  so  much  corn  that  they  knew  not  where  to  store 
it ;  and  this  thing  was  cause  of  plenty  in  Israel. 

The  citizens  took  council  to  set  up  Jesus  as  their  king ;  knowing 
which  |  he  fled  from  them.    Wherefore  the  disciples  strove  fifteen  152a 
days  to  find  him.  ** ~  Ti5ia) 

CXXXIX. 

Jesus  was  found  by  him  who  writeth,  and  by  James  with  John. 
And  they,  weeping,  said  :  '  O  Master,  wherefore  didst  thou  flee  from 
us  ?  We  have  sought  thee  mourning ;  yea,  all  the  disciples  seek 
thee  weeping.'  Jesus  answered  :  '  I  fled  because  I  knew  that  a  host 
of  devils  is  preparing  for  me  that  which  in  a  short  time  ye  shall 
see.  For,  there  shall  rise  against  me  the  chief  priests  with  the 
elders  of  the  people,  and  shall  wrest  authority  to  kill  me  from  the 
Eoman  governor,  because  they  shall  fear  that  I  wish  to  usurp 
kingship  over  Israel.  Moreover,  I  shall  be  sold  and  betrayed  by 
one  of  my  disciples,  as  Joseph  was  sold  into  Egypt.  But  the  just 
God  shall  make  him  fall b,  as  saith  the  prophet  David * :  "  He  shall 
make  him  fall  into  the  pit  who  spreadeth  a  snare  for  his  neighbour." 
For  God  shall  save  mec  from  their  hands,  and  |  shall  take  me  out  152 ll 
of  the  world  V  ('5ib) 

The  three  disciples  were  afraid;  but  Jesus  comforted  them 
saying :  '  Be  not  afraid,  for  none  of  you  shall  betray  me.' 
Whereat  they  received  somewhat  of  consolation. 

The  day  following  there  came,  two  by  two,  thirty-six  of  Jesus' 
disciples ;  and  he  abode  in  Damascus  awaiting  the  others.  And 
they  mourned  every  one,  for  that  they  knew  that  Jesus  must 
depart  from  the  world.  Wherefore  he  opened  his  mouth  and  said : 
'  Unhappy  of  a  surety  is  he  who  walketh  without  knowing  whither 
he  goeth ;  but  more  unhappy  is  he  who  is  able  and  knoweth  how 
to  reach  a  good  hostelry,  yet  desireth  and  willeth  to  abide  on  the 
miry  road,  in  the  rain,  and  in  peril  of  robbers.  Tell  me,  brethren, 
is  this  world  our  native  country  1  Surely  not,  seeing  that  the  first 


God  gives.  b  God  is  the  avenger.  c  God  keeps. 


1  Cp.  Ps.  ix.  15  and  Ivii.  6.         2  See  below,  22ib. 

Y   2 


324  THE  GOSPEL  OF  BARNABAS 

scaziato  il  primo  homo  nel  monddo  cliome  in  essillio  .  nel 

quale  patisca  la  pena  del  suo  herrore  .  si  trouera  forsi  uno 

essule  cbe  non  asspiri  di  anddare  alia  patria  richa  ritrouandossi 

im  pouerta  certo  he  .  che  la  ragione  il  niega  ma  la  essperienzza 

153a  il  proua  perche  li  ha|matori  del  monddo  non  uolgiono  penssare 

t152*)  alia  morte  .  anzi  che  quando  di  quella  lie  parllato  non  uolle 

sentirne  parllare  . 

CXL*. 

Credete  uoi  ho  homeni  .  che  io  sia  uenuto  al  monddo 
chom  priuilleggio  che  non  ha  hauto  homo  ueruno  ne  tampocho 
lo  hauera  il  nontio  di  Diob  .  essendo  che  DIO  nosstro  non  chreoc 

10  homo  per  ponerllo  nel  monddo  ma  sibene  per  chollocharlo 
im  paraddisso  .   certo  he  che  cholui  il  qualle  non  spera  de 
riceuere  chossa  ueruna  da  romani  perche  sono  di  leggie  alliena 
ha  lui,  non  uolle  .  lassiare  la  patria  con  quanto  ha  per  non 
ui  uenire  piu  he  anddarre  ha  habitare  Roma  .  he  molto  meno 

11  faria  quando  si  trouassi  di  hauere  offeso  cessare  .  chossi 
ui  dicho  in  uerrita  he  sallamone  proffeta  di  DIO  mecho  chrida : 
ho  morte  quanto  he  ammara  la  memoria  tua  ha  cholloro  che 
hebero  pazze  nelle  loro  richezze  .  io  non  dicho  quessto  perche 

153b  io  habia  da  morire  |  hora  essendo  che  io  son  sichuro  di  uiuere 
(I52b)  inssino  hapresso  le  fine  del  monddo  .  Ma  ui  parllero  di 
quessto  azioche  imparate  ha  morire  .  Viue  DIO  d  che  oggni 
chossa  che  si  fa  una  sollo  fiata  malle  si  fa  onde  per  bene 
hoperare  una  chossa  elgie  neccessario  di  essercitarssi  in  quella . 
hauete  ueduto  li  soldati  che  in  tempo  di  paze  si  exercitano 
fra  loro  chome  se  fussero  alia  guera  .  Ma  chome  morira  di 
bona  morte  lo  homo  che  no  impara  bene  morire  .  preciossa 
he  la  morte  di  santi  nella  pressenza  di  DIO  disse  il  proffetta 
dauit  sapete  perche  .  io  uello  diro  elgie  perche  si  chome  tutte 
le  chosse  rare  sono  preciosse  .  chossi  per  essere  rara  la  morte 
di  quelli  che  morono  bene  la  loro  morte  he  preciosa  auanti  di 
DIO  chreatore  nosstro0  .  certo  he  che  ogni  chossa  la  qualle 


Jli.   4)1 


UPON  DEATH  325 

man  was  cast  out  into  the  world  as  to  exile ;  and  therein  he  suffereth 
the  punishment  of  his  error.     Shall  there  perchance  be  found  an 
exile  who  aspireth  not  to  return  to  his  own  rich  country  when  he 
findeth  himself  in   poverty?      Assuredly   reason   denieth   it,   but 
experience  proveth  it,  because  the  |  lovers  of  the  world  will  not  153a 
think  upon  death ;  nay,  when  one  speaketh  to  them  thereof,  they  (I52  ; 
will  not  hearken  to  his  speech. 

CXL*. 

'  Believe  ye,  O  men,  that  I  am  come  into  the  world  with  a 
privilege  which  no  man  hath  had,  nor  will  even  the  messenger 
of  Godb  have  it;  seeing  that  our  God  created0  not  man  to  set  him 
in  the  world,  but  rather  to  place  him  in  paradise. 

'  Sure  it  is  that  he  who  hath  no  hope  to  receive  aught  of  the 
Eomans,  because  they  are  of  a  law  that  is  foreign  to  him,  is  not 
willing  to  leave  his  own  country  with  all  that  he  hath,  never  to 
return,  and  go  to  live  in  Rome.  And  much  less  would  he  do  so 
when  he  found  himself  to  have  offended  Caesar.  Even  so  I  tell  you 
verily,  and  Solomon  l,  God's  prophet,  crieth  with  me :  "0  death, 
how  bitter  is  the  remembrance  of  thee  to  them  that  have  rest  in  their 
riches  !  "  I  say  not  this  because  I  have  to  die  |  now :  seeing  that  153b 
I  am  sure  that  I  shall  live  even  nigh  to  the  end  of  the  world2. 

'  But  I  will  speak  to  you  of  this  in  order  that  ye  may  learn 
to  die. 

'  As  God  liveth d,  everything  that  is  done  amiss,  even  once 3, 
showeth  that  to  work  a  thing  well  it  is  necessary  to  exercise  oneself 
therein. 

'  Have  ye  seen  the  soldiers,  how  in  time  of  peace  they  exercise 
themselves  with  one  another  as  if  they  were  at  war?  But  how 
shall  that  man  die  a  good  death,  who  hath  not  learned  to  die  well  ? 

' "  Precious  is  the  death  of  the  holy  in  the  sight  of  the  Lord," 
said  the  prophet  David 4.  Know  ye  wherefore  ?  I  will  tell  you ; 
it  is  because,  even  as  all  rare  things  are  precious,  so  the  death  of 
them  that  die  well,  being  rare,  is  precious  in  the  sight  of  God  our 
creator  e. 


a  The  Chapter  on  death.          b  The  prophet  of  God.  c  God  creates. 

d  By  the  living  God.        e  God  creates. 


1  Ecclus.  xli.  i.  3  Cp.  below,  228*.  3  Text  obscure. 

4  Ps.  cxvi.  15. 


326  THE  GOSPEL  OF  BAKNABAS 

inchominzia  lo  homo  non  sollo  la  uolle  finire  ma  si  sforza 
che  habia  buono  fine  la  sua  intentione  .  ho  missero  homo 
che  precia  piu  li  suoi  chalziamenti  che  se  stesso  imperoche 
154a  quando  elgi  talgia  il  pane  dilligentemente  missu  ra  hauanti 
che  talgi  il  pano  .  he  talgiato  che  he  chon  dilligenza  il 
chusisse  ma  la  uita  sua  che  he  nata  per  morire  .  che  sollo 
non  more  cholui  che  non  nascie  .  per  qualle  chagione  li 
homeni  non  uolgiono  missurare  la  loro  uitta  chon  la  morte  . 
hauete  ueduto  uoi  quelli  che  fabrichano  che  ha  dogni  pietra 
che  pongono  hano  per  fine  il  fondamento  .  misurando  se 
he  iussto  azioche  non  chassci  il  muro  .  ho  missero  homo 
che  chon  soma  roina  chasscera  la  fabricha  della  uitta  sua 
perche  lui  non  ha  mira  al  fondamento  della  morte  . 

CXLI  a. 

Ditemi  quando  lo  homo  nassce  chome  nassce  llo  .  certo  he 
che  elgi  nassce  nudo  he  quando  he  posto  morto  sotto  terra 
che  auantaggio  ha  elgi  .  uno  uille  linziolo  doue  he  inuolto  he 
quessto  he  il  premio  che  li  da  il  monddo  .  hora  se  li  mezzi  in 
oggni  hopera  deuono  essere  proportionati  allo  principio  he  fine 
154b  perche  chonsseguissca  la  hopera  buono  fine  |  .  che  fine  hora 
t3  '  hauera  lo  homo  che  uolle  terrene  richezze  .  elgi  morira 
chome  dice  dauit  proffetta  di  DIG  morira  il  pechatore  di 
morte  pessimab  .  se  uno  homo  che  choxisse  pani  ponesse 
traui  in  locho  de  fillo  nella  guchia  per  chusire  le  uestimenti 
chome  hoteneria  la  hopera  .  certo  he  che  elgi  indarno  operarebe 
he  saria  scernito  dalli  uicini  .  hora  no  uede  lomo  quessto  di 
chontinuo  fare  quando  elgi  chongrega  beni  terreni  .  imperoche 
la  morte  he  la  guchia  que  nom  pole  passarlla  li  traui  di  beni 
terreni  nondimeno  si  sforza  il  pazzo  di  cotinuo  per  fare 
riusscire  la  hoppera  .  ma  indarno  he  chi  non  il  chrede  al 
mio  parllare  miri  alii  sepolchri  che  iuui  trouera  la  uerita  . 
cholui  che  uolle  diuentare  sapiente  piu  di  ogni  altro  con 
timore  di  DIG  studij  il  libro  del  sepolchro  che  hiuui  trouera 
la  uera  dotrina  per  sua  sallute  .  perche  elgi  sapera  guar- 


OF  MEDITATION  UPON  DEATH  327 

'  Of  a  surety,  whenever  a  man  beginneth  aught,  not  only  is  he 
fain  to  finish  the  same,  but  he  taketh  pains  that  his  design  may 
have  a  good  conclusion. 

'O  miserable  man,  that  prizeth  his  hosen  more  than  himself;  for 
when  he  cutteth  the  cloth  he  measureth  it  carefully  |  before  he  154a 
cutteth  it;  and  when  it  is  cut  he  seweth  it  with  care.     But  his  ^53'1) 
life  —  which   is  born    to  die,  insomuch    that  he    alone    dieth    not 
who  is  not  born  —  wherefore  will  not  men  measure  their  life  by 
death  1 

'  Have  ye  seen  them  that  build,  how  for  every  stone  that  they 
lay  they  have  the  foundation  in  view,  measuring  if  it  be  straight, 
that  the  wall  fall  not  down  1  O  wretched  man  !  for  with  greatest 
ruin  shall  fall  the  building  of  his  life,  because  he  looketh  not  to  the 
foundation  of  death  ! 


'  Tell  me  :  when  a  man  is  born,  how  is  he  born?   JSurely,  he  is. 
born  naked..     And  when  he  is  laid  dead  beneath  the  ground,  what 
advantage  hath  he  1    A  mean-linen  clatdk  wherein  he  is  wound: 
and  this  is  the  reward  which  the  worjd_gjTe^th_him 

if  the  means'  in  every  work  must  needs  be  proportionate 


to  the  beginning  and  the  end,  in  order  that  the  work  be  brought 
to  a  good  end,  |  what  end  shall  the  man  have  who  desireth  earthly  154b 
riches?     He  shall  die,  as  saith  David1,  prophet  of  God:  "  The  (X53b) 
sinner  shall  die  a  most  evil  death  V 

'  If  a  man  sewing  cloth  should  thread  beams  instead  of  thread  in 
the  needle,  how  would  the  work  attain  [its  end]  ?  Of  a  surety  he 
would  work  in  vain,  and  be  despised  of  his  neighbours.  Now  man 
seeth  not  that  he  is  doing  this  continually  when  he  gathereth 
earthly  goods.  For  death  is  the  needle,  wherein  the  beams  of 
earthly  goods  cannot  be  threaded.  Nevertheless  in  his  madness 
he  striveth  continually  to  make  the  work  succeed,  but  in 
vain. 

'  And  whoso  believeth  not  this  at  my  word,  let  him  gaze  upon  the 

tombs,   for  there  shall  he  find   the   truth.     He   who   would   fain 

become  wise  beyond  all  others  in  the  fear  or  God,  let  him  jstudy, 

~flie~l)oWl)f"the  tomb,  fo7~th"ere  shall  he  find"  the  true  doctrine  for__ 

"Tns  salvation"!    For  he  will  know  to  beware  of  the  world,  the  flesh, 


The  Chapter  on  death.  b  The  worst  death. 


1  Cp.  Ps.  civ.  35  (?). 


328  THE  GOSPEL  OF  BARNABAS 

darssi  dal  monddo,  dalla  charne  he  dal  senso  .  uedendo  per 
cibo  di  uermi  chonsseruarsi  la  charne  humana  .  Ditemi  se 
155a  ui  fusse  una  strada  |  talmente  chonditionata  che  .  nel  mezzo 
4 '  chaminado  lo  homo  andassi  sichuro  ma  chaminando  alii 
estreme  parti  si  rompessi  il  chapo  che  diresste  uoi  .  ueden 
do  li  homeni  chontresstare  inssieme  he  hauere  hemullatione  di 
anddare  piu  sulli  esstremi  per  ammazarsi .  che  stupore  sarebe 
il  uosstro  certo  che  diressti  che  sono  pazzi  he  frenetici  he  se 
frenetici  non  sonno  sono  dissperati  .  chossi  elgie  uero  riss- 
posero  li  dissepoli  .  allora  lachrimando  iessu  disse  sono  pure 
in  uerita  talli  li  animator!  del  monddo  perche  se  uiuessero 
sechondo  la  raggione  .  la  quale  sta  nel  mezzo  dello  homo 
seguitariano  la  leggie  di  DIG  he  si  saluariano  dalla  etterna 
morte  .  ma  perche  seguitano  la  charne  he  il  monddo  sono 
fernetici  he  chrudeli  innimici  di  loro  isstessi  .  chontendendo 
de  uiuere  piu  superbamente  he  lasciuamente  luno  dello  altro  . 

CXLIIX 

Vedendo  iuda  il  traditore  che  iessu  hera  fuggito  .  perse 
155b  la  speranzza  di  uenire  potente  nel  mondo  |  perche  elgi  teneua 
'  la  borssa  di  iessu  che  di  quanto  li  era  dato  per  ammore  di  DIG 
seruaua  .  lui  speraua  che  iessu  diuentassi  Re  di  issdraelle  he 
chossi  lui  uenire  homo  potente  .  onde  perssa  quessta  sperazza 
disse  fra  se,  se  chostui  fussi  proffeta  saperia  che  li  robo  li 
danari  onde  non  haueria  pazienzza  he  mi  scazieria  dal  suo 
seruitio  .  chonossendo  che  io  non  chredo  in  lui  he  se  lui 
fussi  sauio  non  fugiria  lo  honore  che  DIG  li  uolle  dare  . 
pero  melgio  sera  che  io  mi  hachomodi  chon  li  principi  di 
sacerdoti  he  chon  li  scribbi  he  farissei  he  uedi  di  darllo  in 
mano  loro  che  chossi  potro  hotenire  qualche  bene l  .  onde 
fato  la  rissolutione  dete  hauisso  alii  scribi  he  farissei  chome 
la  chossa  hera  passata  in  nain  .  li  quali  fecero  chonsilgio 
chon  il  somo  sacerdote  dicendo  che  faciamo  noi  se  chostui 
diuenta  Re  certo  he  che  la  faremo  malle  .  perche  elgi  uora 


1  MS.  bene  hotenire. 


JUDAS  CONFERRETH  WITH  THE  PRIESTS       329 

and  the  sense,  when  he  seeth  that  ^nWsJlffth   is  reserved   f,n  he 
food  of  worms. 

"    '  Tell  me,  if  there  were  a  road  |  which  was  of  such  condition  that  155a 
walking  in  the  midst  thereof  a  man  should  go  safely,  but  walking  (I54^ 
on  the  edges  he  would  hreak  his  head ;  what  would  ye  say  if  ye 
saw  men  opposing  one  another,  and  striving  in  emulation  to  get 
nearest  to  the  edge  and  kill  themselves  ]     "What  amazement  would 
be  yours  !    Assuredly  ye  would  say  :  "  They  are  mad  and  frenzied, 
and  if  they  are  not  frenzied  they  are  desperate."  ' 

'  Even  so  is  it  true/  answered  the  disciples. 

Then  Jesus  wept  and  said :  'Evenjo^verilv.  arejbhe  lovers  of___ 
the  world.     For  if  they  lived  according  to  reason,  which  holdeth 
"a  middle  place  in  man,  they  would  follow  the  law  of  God,  and  ^ 
would  be  saved  from  eternal  death!     But  because  they  follow  the 
flesh  and  the  world  they  are  frenzied,  and  cruel  enemies  of  their 
own  selves,  striving  to  live  more  arrogantly  and  more  lasciviously 
than  one  another.' 

CXLII a. 

Judas,  the  traitor,  when  he  saw  that  Jesus  was  fled,  lost  the 
hope  of  becoming  powerful  in  the  world,  |  for  he  carried  Jesus'  155b 
purse,  wherein  was  kept  all  that  was  given  him  for  love  of  God.  ^I54  ' 
He    hoped  that   Jesus  would  become  king  of  Israel,   P"d,   p=n    ^p  - 
himself  would  be  a  powerful  man.     Wherefore,  having  lost  this 
'hope,   Lc   .said    within   himself:   '  Tf  this    man    were  a  prophet,    ho 
would  know  that  I  steal  his  money;  and_sO  ^p  ^o^d  losejoatience 
and  cast  me  out  of  his  service,  knowingthat  I  believe  not  in  him.    ^ 
*Anc(  it1  he  were  a  wise  man  he  would  not  flee  from  the  honour  thaj^_ 
*Uod  willeth  to  give  himu     Wherefore  it  will  be  better  that  I  make 
Arrangement  with   the   chief   priests    and    with    the    scribes   and 
Pharisees,  and  see  how  to  give  him  up  into  their  hands,  for  so  shall 
I  be  able  to  obtain  something  good.'     Whereupon,  having  made 
his  resolution,  he  gave  notice  to  the  scribes  and  Pharisees  how  the 
matter  had  passed  in  Nain.    And  they  took  counsel  with  the  high 
priest,  saying  :   '  What  shall  we  do  if  this  man  become  king  1    Of 
a  surety  we  shall  fare  badly  ;  because  he  is  fain  to  reform  the 


The  Chapter  on  the  traitor. 


330  THE  GOSPEL  OF  BARNABAS 

riformare  il  chulto  di  DIG  sechondo  il  chosstume  anticho 
perche  elgi  nom  pole  patire  le  traditions  nosstre  ,  hora  che 
faremo  sotto  lo  imperio  di  talle  homo  certo  che  periremo  j 

156a  tutti  chon  li  nosstri  fioli  .  perche  essendo  scaziati  dal  nosstro 
officio  ci  bissognera  mendichare  il  pane  .  noi  lodato  DIG 
hora  habiamo  Re  he  presside  che  sono  allieni  dalla  nosstra 
leggie  .  li  quali  non  si  churano  della  nosstra  leggie  si  chome 
noi  non  si  churiamo  della  loro  .  onde  noi  potiamo  fare  quello 
che  uolgiamo  che  sebene  pechiamo  DIG  nosstro  he  misseri- 
chordiosso  talmentea  .  che  chon  il  sachrificio  he  degiuno  si 
placha  ma  chostui  diuentando  Re  non  si  plachera  se  elgi 
non  uedera  il  chulto  di  DIG  chome  scriue  moisse  .  he  quello 
che  peggio  he  lui  dice  che  il  messiab  non  uera  della  stirpe 
di  dauit  chome  cia  deto  uno  suo  principale  dissepollo  .  ma 
dice  che  uenira  della  stirpe  de  issmaelle  he  che  la  promessa 
fu  fata  in  issmaele  he  no  in  issach  .  hora  qualle  f ruto  nasscera 
se  si  lascia  chostui  uiuere  certo^he  che  uenirano  li  ismaeliti 
in  riputatione  hapresso  Romani  .  he  li  darano  im  possesione 
la  regione  nosstra  onde  di  nouo  issdraelle  sara  sotto  possto  alia 
seruitu  chome  he  stato  per  il  passato  .  onde  intessa  la  propossta 

156b  il  |  pontifice  dete  risspossta  che  bissognaua  tratarne  cho  herode 
'  he  chon  il  presside  .  perche  la  plebe  he  talmente  inchinata 
ha  lui  che  senzza  la  millitia  nom  potremo  fare  niente  he 
piazia  ha  DIG  che  chon  la  millitia  il  potiamo  passare  quessto 
negotio  .  onde  fato  il  chonsilgio  fra  loro  deliberorno  di  pren- 
derlo  di  notte  quando  il  presside  he  herode  ui  ponerano  le 
mani  . 

CXLIIIc. 

Peruenuto  in  damassco  tutti  li  dissepoli  per  uollonta  di 
DIG  .  he  iuda  traditore  quel  giorno  piu  di  ogni  altro  faceua 
dimosstratione  di  hauere  hauto  in  dollore  la  abssenzza  di 
iessu  .  che  pero  iessu  disse  guardissi  ogniuno  da  cholui  che 
senza  o'chasione  si  sforzza  di  farti  segno  de  hammarti .  he  DIG 
ci  leuo  lo  intelleto  che  nom  potessimo  chonossere  ha  che  fine 


JUDAS  CONFERRETH  WITH  THE  PRIESTS       331 

worship  of  God  after  the  ancient  custom,  for  he  cannot  away  with 
our  traditions.      Now  how  shall  we  fare  under  the  sovereignty 
of  such  a  man]     Surely  we   shall  all  perish  |  with  our  children:  156a 
for    being    cast    out   of  our    office   we    shall    have    to    beg    our  'I55  ' 
bread. 

'  We  now,jQ£aised--be. God,  have  a  king  andj^governor  that  are 
aliento  our  law,  who  care  not  for  our  law,  even  as  we  care  not  for 


theirs!  And  so  we  are  able  to  do  whatsoever  we  list ;  for,  even 
though  we  sin,  our  God  is  so  merciful a  that  He  is  appeased  with 
sacrifice  and  fasting.  But  if  this  man  become  king  he  will  not 
be  appeased  unless  he  shall  see  the  worship  of  God  according  as 
Moses  wrote ;  and  what  is  worse,  he  saith  that  the  Messiah  b  shall 
not  come  of  the  seed  of  David  (as  one  of  his  chief  disciples  hath 
told  us),  but  saith  that  he  shall  come  of  the  seed  of  Ishmael 1,  and 
that  the  promise  was  made  in  Ishmael  and  not  in  Isaac. 

'  What  then  shall  the  fmit  be  if  this  man  be  suffered  to  live  1 
Assuredly  the  Ishmaelites  shall  come  into  repute  with  the  Romans, 
and  they  shall  give  them  our  country  in  possession ;  and  so  shall 
"Israel  againbe  subjected  to  slavery  as  it  was  aforetime/    Wherefore, 
Tiaving  heard  the  proposaTTthe  |  higtTpriest  gave  answer  that  he  156b 
must  needs  treat  with  Herod  and  with  the  governor,  'because  the  (J55  ) 
people  are  so  inclined  towards  him  that  without  the  soldiery  we 
shall  not  be  able  to  do  anything  ;  and  may  it  please  God  that  with 
the  soldiery  we  may  accomplish  this  business.' 

Wherefore,  having  taken  counsel  among  themselves,  they  plotted 
to  seize  him  by  night,  when  the  governor  and  Herod  should  agree 
thereto. 

CXLIIIc. 

Then  came  all  the  disciples  to  Damascus,  by  the  will  of  God. 
And  on  that  day  Judas  the  traitor,  more  than  any  other,  made 
show  of  having  suffered  grief  at  Jesus'  absence.  Wherefore  Jesus 
said  :  '  Let  every  one  beware  of  him  who  without  occasion  laboureth 
to  give  thee  tokens  of  love  '. 

And  God  took  away  our  understanding,  that  we  might  not  know 
to  what  end  he  said  this. 


•  God  is  the  Merciful.  b  Prophet.  c  The  Chapter  on  the 

Gu'g  (?). 


1  See  above,  46*  (p.  103,  note  5). 


332  THE  GOSPEL  OF  BAKNABAS 

lui  disse  quessto  .  dapoi  la  uenuta  de  tutti  li  dissepoli  i 
disse1  ritorniamo  in  gallilea  perche  quessto  mia  deto  lo 
angello  di  DIG  che  bissogna  che  io  ui  uadi  .  onde  uno 
157a  sabbato  di  matina  peruene  iessu  in  na|zaret  .  chonossiuto 
iessu  da  cittadini  ogniuno  dessideraua  di  uederllo  onde  uno 
publichano  per  nome  zacheo  di  picholla  statura  .  nom  potendo 
uedere  iessu  per  la  grande  moltitudine  asscese  sopra  uno 
sichomoro  he  iuui  haspetaua  che  iessu  passasi  per  quel  locho 
quando  andaua  alia  sinagoga  .  pero  peruenuto  iessu  ha  quel 
locho  leuo  li  hochij  suoi  he  disse  .  zacheo  disscendi  perche  ogidi 
uolgio  habitare  in  chassa  tua  .  Disscese  lo  homo  he  chon 
allegrezza  il  riceuete  facendo  uno  chonuito  splendido  .  mor- 
morauano  li  farissei  dicendo  alii  dissepoli  di  iessu,  perche 
he  intrato  il  uosstro  maesstro  ha  manggiare  cho  publichani 
he  pechatori  .  E/isspose  iessu  per  quale  chagione  [entra]  il 
medicho  intuna  chassa  ditello  ha  me  che  io  ue  diro  perche  io 
son  hentrato  quiui  .  Rissposero  loro  per  medichare  li  infermi  . 
Voi  dite  il  uero  disse  iessu  perche  li  sani  non  hano  bissogno 
de  medicina  ma  sibene  li  inffermi  . 

CXLIV  *. 

Viue  DIG  t>  alia  chui  pressenzza  sta  la  anima  mia  .  che  DIG 
manda c  li  proffeti  he  serui  suoi  al  monddo  azioche  li  pechatori 
facino  penitenzza  .  he  non  mada  per  li  iussti  perche  loro  non 
hano  bissogno  di  penitenzza  si  chome  non  ha  bissogno  di 
bagno  cholui  che  he  monddo  .  ma  ui  dicho  in  uerrita  che 
se  uoi  foste  ueramente  farissei  ui  rallegraresste  che  io  sia 
hentrato  alii  pechatori  per  sallute  loro  .  Ditemi  sapete  uoi 
la  horigine  uosstra  he  perche  il  monddo  comincio  ha  riceuere 
farissei  certo  che  io  uello  diro  poi  che  uoi  non  il  sapete  . 
pero  asscoltate  le  mie  parolle  .  dhenoch  amicho  di  DIG  che 
chamino  chon  DIG  in  uerita  senza  fare  chonto  del  monddo 


b  >  &*> 


4)1. 


1  MS.  iessu  disse  iessu  disse  (bis). 


THE  FEAST  OF  ZACCHAEUS  333 

After  the  coming  of  all  the  disciples,  Jesus  said  :  '  Let  us  return 
into  Galilee,  for  thus  hath  the  angel  of  God  said  unto  me,  that 
I  needs  must  go  thither.'  Whereupon,  one  sabbath  morning, 
Jesus  came  to  |  Nazareth.  When  the  citizens  recognized  Jesus,  157a 
everyone  desired  to  see  him.  Whereupon  a  publican,  by  name  C'S"*) 
Zacchaeus  l,  who  was  of  small  stature,  not  being  able  to  see  Jesus 
by  reason  of  the  great  multitude,  climbed  to  the  top  of  a  sycamore, 
and  there  waited  for  Jesus  to  pass  that  place  when  he  went  to  the 
synagogue.  Jesus  then,  having  come  to  that  place,  lifted  up  his  eyes 
and  said :  '  Come  down,  Zacchaeus,  for  to-day  I  will  abide  in  thy 
house.' 

The  man  came  down  and  received  him  with  gladness,  making 
a  splendid  feast. 

The  Pharisees  murmured,  saying  to  Jesus'  disciples  :  'Wherefore 
is  your  master  gone  in  to  eat  with  publicans  and  sinnejjj_j ' 
"J"  Jesus  answered:  'For  what  cause  doth  the  physician2  [enter] 
into  an  house  1    Tell  me,  and  I  will  tell  you 3  wherefore  I  am  come 
in  hither.' 

They  answered  :   '  To  heal  the  sick.' 

'  Ye  say  the  truth,'  said  Jesus,  '  for  the  whole  have  no  need  of 
medicine,  only  the  sick.'  | 

CXLIV*.  15  7b 

(i56b) 
'As  God  livethk,  in  whose  presence  my  soul  standeth,  God  sendeth0 

his  prophets  and  servants  into  the  world  in  order  that  sinners  may 
repent ;  and  he  sendeth  not  for  the  sake  of  the  righteous,  because 
"they  have  no  need  of  repentance,  even  as  he  that  is  clean  hath  no 
need  of  the  bath.  But  verily  I  say  unto  you,  if  ye  were  true 
Pharisees  ye  would  be  glad  that  I  should  have  gone  in  to  sinners 
for  their  salvation. 

'  Tell  me,  know  ye  your  origin,  and  wherefore  the  world  began 
to  receive  Pharisees  1  Surely  I  will  tell  you,  seeing  that  ye  know 
it  not.  Wherefore  hearken  to  my  words. 

d'  Enoch,  a  friend  of  God,  who  walked  with  God4  in  truth,  making 
no  account  of  the  world,  was  translated  into  paradise ;  and  there 


a  The  Chapter  on  Enoch.  b  By  the  living  God.  c  God  sends. 

d  History  of  Enoch. 


1  See  Luke  xix.  2-10.  2  Cp.  Luke  v.  31  and  parallels.  s  Cp. 

Luke  xx.  3,  4  and  parallels.  *  Gen.  v.  24. 


334  THE  GOSPEL  OF  BARNABAS 

fu  trasslato  nel  parradisso  .  he  hiui  pennene  inssino  al  iuditio 
perche  hapresso  il  fine  del  monddo  ritornera  chon  hellia  he 
uno  altro  al  monddo*  .  onde  hauendo  chonossiuto  quessto 
li  homeni  per  dessiderio  del  parradisso  inchominciorno  ha 
cerchare  DIG  suo  chreatoreb  .  perche  farisseo  propio  uolle  dire 
158a  cercha  DIG  nella  linggua  di  chanaam  che  iuui  |  inchominzio 
^  quessto  nome  per  scerno  de  boni  .  Essedo  che  li  chananei 
herano  dediti  alia  iddolatria  che  he  chulto  di  mani  humane  . 
onde  uedendo  li  chananei  quelli  del  popullo  nosstro  che  sta- 
uano  sequestrati  dal  monddo  per  seruire  DIG  chome  per  scerno 
quado  uedeuano  un  talle  .  diceuano  farisseo c  zioe  cercha  DIG 
quasi  dicendo  ho  pazzo  tu  non  hai  statoe  de  iddoli  he  addori  il 
uento  pero  guarda  il  fato  tuo  he  uieni  ha  seruire  li  nosstri 
dij  .  in  uerita  ui  dicho  disse  iessu  che  tutti  li  santi  he  proffeti 
di  DIG  sono  stati  farissei  no  di  nome  chome  uoi  ma  in  fati  . 
perche  in  ogni  atione  loro  cerchorno  DIG  loro  chreatored  he 
per  ammore  di  DIG  abandonorno  le  citta  he  li  propij  beni  . 
uendendoli  he  dandoli  ha  poueri  per  amore  di  DIG  . 

CXLV  e. 

Viue  DIG  f  che  al  tempo  di  hellia  ammicho  he  proffetta  di 
DIG  .  si  trouaua  duodeci  monti  habitati  da  diecesete  millia 
farissei  .  he  talmente  che  in  tanto  numero  non  si  trouaua 
158bpure  uno  reprobo  ma  tutti  hejrano  elleti  di  DIG  .  Ma  hora 
che  issdraele  ha  piu  di  cento  millia  farissei  piazesse  ha  DIG 
che  di  ogni  mille  ne  fussi  uno  elleto  .  Rissposero  li  farissei 
indignati  hora  adonque  siamo  tutti  reprobi  adonque  tu  reprobi 
la  relligione  nosstra  .  Risspose  iessu  io  non  reprobo  ma  aprobo 
la  relligione  di  ueri  farissei  he  per  quella  uolgio  morire  .  Ma 
pero  uediamo  se  uoi  sete  farissei  hellia  ammicho  di  DIG 
preggato  da  elliseo  suo  dissepolo  scrisse  uno  libreto  pichollo  . 
nel  quale  inclusse  tutta  la  sapientia  humana  chon  la  leggie 
di  DIG  nosstro  signore  g  .  si  smarirno  li  farissei  setendo  nominare 


335 

lie  abideth  until  the  judgement  (for  when  the  end  of  the  world  x*^  »>-v 

^clraweth  nigh  he  shall  return  to  the  world  with~Elijaa~~gTi;rone_      ^jL    — 
"other  ^).    And  so  men,  ETtvilSgknowledge  of  this,  through  desire  of 
paradise,  began    to   seek   God    their   creator b.     For  "Pharisee" 
strictly  meaneth  "  seeketh  God "  in  the  language  of  Canaan,  for 
there  |  did  this  name  begin  by  way  of  deriding  good  men,  seeing  I58a 
that   the   Canaauites  were    given   up    to   idolatry,   which    is    the  (157a) 
worship  of  human  hands. 

'  Whereupon  the  Canaanites  beholding  those  of  our  people  that 
were  separated  from  the  world  to  serve  God,  in  derision  when 
they  saw  such  an  one,  said  "Pharisee0!"  that  is,  "He  seeketh 
God";  as  much  as  to  say:  "0  mad  fellow,  thou  hast  no  statues 
of  idols  and  adorest  the  wind;  wherefore  look  to  thy  fate  and  come 
and  serve  our  gods." 

'  Verily  I  say  unto  you/  said  Jesus, '  all  the  saints  and  prophets  of 
God  have  been  Pharisees  not  in  name,  as  you  are,  but  in  very  deed. 
For  in  all  their  acts  they  sought  God  their  creator d,  and  for 
love  of  God  they  forsook  cities  and  their  own  goods,  selling  these 
and  giving  to  the  poor  for  love  of  God.' 

CXLVe. 

'As  God  livethf  in  the  time  of  Elijah,  friend  and  prophet  of 
God,  there  were  twelve  mountains  inhabited  by  seventeen  thousand 
Pharisees ;  and  so  it  was  that  in  so  great  a  number  there  was  not 
found  a  single  reprobate,  but  all  were  |  elect  of  God.     But  now,  158b 
when  Israel  hath  more  than  a  hundred  thousand  Pharisees,  may  it  ^I**'  * 
please  God  that  out  of  every  thousand  there  be  one  elect  ! ' 

The  Pharisees  answered  in  indignation :  '  So  then  we  are  all 
reprobate,  and  thou  boldest  our  religion  in  reprobation ! ' 

Jesus  answered :  '  I  hold  not  in  reprobation  but  in  approbation 
the  religion  of  true  Pharisees,  and  for  that  I  am  ready  to  die. 
But  come,  let  us  see  if  ye  be  Pharisees.  Elijah,  the  friend  of  God, 
at  the  prayer  of  his  disciple  Elisha,  wrote  a  little  book  wherein 
he  included  all  human  wisdom  with  the  law  of  God  our  Lord  s.' 

The  Pharisees  were  confounded  when  they  heard  the  name  of 


a  First  dervish.          b  God  creates.         c  Dervish,  in  the  Amran  tongue 
(Hebrew),  Farishua  (Pharisee).     Inde.  d  God  creates.  e  Tho 

Chapter  on  the  Dervish.         '  By  the  living  God.         8  God  is  sovereign. 


336  THE  GOSPEL  OF  BARNABAS 

il  libro  di  hellia  perche  per  le  tradition!  loro  sapeuano  che 
niuno  osseruaua  talle  dotrina  .  onde  uolleuano  partirssi  sotto 
pretessto  di  hauere  facende  .  allora  disse  iessu  se  uoi  sette 
farisei  ogni  altro  neggotio  habandonarete  per  atendere  ha 
quessto  perche  il  farisseo  sollo  cercha  DIG  .  chonfussi  adonque 
si  fermorno  ha  asscoltare  iessu  il  qualle  di  nouo  disse  .  a  hellia 
seruo  di  DIG,  che  chossi  chomincia  il  libreto,  ha  tutti  quelli  | 

15  9a  che  dessiderano  di  chaminare  chon  DIG  chreatorb  suo  quessto 
'  scriue  .  chi  dessidera  de  imparare  molto  pocho  temono  DIG 
perche  ha  chi  teme  DIG  bastalj  sapere  sollo  quello  che  DIG 
uolle  .  quelli  che  cerchano  belle  parolle  non  cerchano  DIG  il 
qualle  non  fa  altro  che  riprendere  li  pechati  nosstri  .  quelli 
che  uolgiono  cerchare  DIG  serino  le  porte  he  le  fmestre  di 
chassa  sua  perche  il  patrone  non  si  lassia  trouare  fuori  di 
chassa  doue  non  e  ammato  .  pero  chusstodite  li  sensi  uosstri 
he  chusstodite  il  chore  uosstro  perche  DIG  non  si  troua  fuori 
di  noi  im  quessto  monddo  nel  qualle  he  odiato  .  Quelli  che 
uolgiono  bene  hoperare  atendano  alloro  stessi  perche  non 
gioua  niente  guadagnare  tutto  il  monddo  he  perdere  la 
anima  sua  .  quelli  che  uolgiono  amaesstrare  altri  uiuano 
melgio  di  altri  perche  niente  se  impara  da  chi  sa  meno 
di  noi  .  hora  chossi  si  emendda  la  uitta  il  pechatore  quando 
sente  uno  peggiore  di  lui  hamaesstrarllo  .  Quelli  che  cerchano 
DIG  fuggisca  la  chonuerssatione  delli  homeni  perche  moisse 

159k  sollo  essendo  sul  monte  sinai  il  trouo  he  parllo  |  chon  DIG 
'  chome  fa  uno  amicho  che  parlla  chon  lo  ammicho  .  Quelli 
che  cerchano  DIG  una  uolta  solla  per  ogni  trenta  giorni 
usscirano  doue  sono  homeni  de  il  monddo  .  perche  intuno 
giorno  si  polle  fare  hopere  per  dui  hanni  circha  alii  negotij 
di  cholui  che  cercha  DIG  .  chaminando  non  guardi  se  non 
li  suoi  piedi  .  parllando  non  dicha  se  non  il  neccessario  . 
Mangiando  si  leuino  da  menssa  chon  fame  .  penssando  ogni 
giorno  di  non  peruenire  allo  sechondo  .  spendendo  il  tempo 
chome  tira  il  fiato  .  una  uesste  di  pelle  di  animalli  li  basti  . 


U1    L^bi.  b     -Jli    ^1. 


THE  LITTLE  BOOK  OF  ELIJAH  337 

the  book  of  Elijah,  because  they  knew  that,  through  their  traditions, 
no  one  observed  such  doctrine.  Wherefore  they  were  fain  to 
depart  under  pretext  of  business  to  be  done. 

Then  said  Jesus :   '_If  ye  were  Pharisees  ye  would  forsake  all 
other  business  to  attend  to  this ;    for  thePharisee  seekqth  God  ^ 
"alone.      Wherefore  in  contusion  They  tarried   to  listen  to  Jesus, 
who  said  again  :  ' "  a  Elijah,  servant  of  God  "  (for  so  beginneth  the 
little  book),  "to  all  them  |  that  desire  to  walk  with  God  their  15 9a 
creator  b,  writeth  this.     Whoso  desireth  to  learn  much,  they  (sic]  (I5°1) 
fear  God  little,  because  he  who  feareth  God  is  content  to  know 
only  that  which  God  willeth. 

"  They  that  seek  fair  words  seek  not  God,  who  doth  naught  but 
reprove  our  sins. 

"  They  that  desire  to  seek  God,  let  them  shut  fast  the  doors  and 
windows  of  their  house,  for  the  master  suffereth  not  himself  to  be 
found  outside  his  house,  [in  a  place]  where  he  is  not  loved.  Guard 
therefore  your  senses  and  guard  your  heart,  because  God  is  not 
found  outside  of  us,  in  this  world  wherein  he  is  hated. 

"  They  that  wish  to  do  good  works,  let  them  attend  to  their 
own~  selves,  tor^Jbooteth  not  to  gain  thewhole  world  and 
one's  own  soul l. 


"  They  that  wish  to  teach  others,  let  them  live  better  than 
others,  because  nothing  can  be  learned  from  him  who  knoweth  less 
than  ourselves.  How,  then,  shall  the  sinner  amend  his  life  when 
he  heareth  one  worse  than  he  teaching  him  1 

"  They  that  seek  God,  let  him  (sic]  flee  the  conversation  of  men ; 
because  Moses  being  alone  upon  mount  Sinai  found  him  and 
spake  |  with  God,  as  doth  a  friend  who  speaketh  with  a  friend2.  159 ^ 

"  They  that  seek  God,  once  only  in  thirty  days  shall  they  come 
forth  where  be  men  of  the  world  ;  for  in  one  day  can  be  done  works 
for  two  years  in  respect  of  the  business  of  him  that  seeketh  God. 

"  When  he  walketh,  let  him  not  look  save  at  his  own  feet. 

' '  WheiT  he  speaketh,~let~  him  n&t  speak  save  that  wh ich  is 
necessary. 

"When  they  eat,  let  them  rise  from  the  table  still  hungry; 
thinking  every  day  not  to  attain  to  the  next ;  spending  their  time 
as  one  draweth  his  breath. 

"  Let  one  garment 3,  of  the  skin  of  beasts,  suffice. 


*  The  book  of  Elias.         b  God  creates. 


1  Matt.  xvi.  26,  and  parallels.       8  Exod.  xxxiii.  n.        s  Cf.  Matt.  x.  10. 


338  THE  GOSPEL  OF  BARNABAS 

dorma  sopra  la  nuda  terra  la  massa  di  terra  .  per  ogni  notte 
li  basstera  dui  hore  di  dormire  .  niuno  hodij  se  non  se  stesso  . 
niuno  chondani  se  non  se  stesso  .  Nella  oratione  stiano  chon 
talle  timore  chome  se  fussero  al  iuditio  uenturo  .  hora  fate 
quessto  nel  seruitio  di  DIG  chon  la  leggie  che  uia  dato  DIG 
per  moisse  .  che  talmente  trouarete  DIG  che  in  ogni  tempo 
he  locho  sentirete  uoi  in  DIG  he  DIG  in  uoi  .  Quessto  he 
160a  il  libreto  di  hellia  ho  farissei  pero  |  di  nouo  ui  dicho  che  se 
uoi  fosste  farissei  .  haresste  letitia  che  io  sia  hentrato  qui 
perche  DIG  ha  misserichordia  delli  pechatori a  . 

CXLVI  b. 

Allora  disse  zacheo  .  signore  hecho  chio  uolggio  dare  per 
ammore  di  DIG  quatro  uolte  tanto  quanto  per  una  uolta  ho 
riceuto  ha  ussura  .  allora  disse  iessu  ogidi  he  fato  sallute  ha 
quessta  chassa  in  uerita  in  tierita  che  molti  publichani,  mere- 
trice  he  pechatori  .  anderano  nel  regno  di  DIG  he  quelli  che  si 
riputano  iussti  anderano  alle  hetterne  fiami  .  il  che  intesso  li 
farissei  si  partirno  indignati  allora  disse  iessu  alii  chonuertiti 
ha  penitenzza  he  alii  suoi  dissepoli0  .  elgi  fu  uno  padre  di 
familgia  il  quale  haueua  dui  filgioli  he  il  piu  giouine  disse  . 
padre  dami  la  mia  portione  di  roba  il  che  li  dete  il  padre  suo 
il  quale  riceuta  la  portione  sua  .  si  parti  he  andete  in  paesse 
lontano  onde  sconssumo  tutta  la  fachulta  sua  chon  meretrice 
160b  uiuendo  lussurio|samente  .  fato  fu  grande  fame  in  quello 
paesse  talmente  che  il  missero  andete  seruire  uno  citadino  il 
qualle  lo  messe  ha  passere  li  porci  nella  possesione  sua  .  li 
qualli  passendo  si  chauaua  la  fame  in  chompagnia  di  porci 
mangiando  le  giande  di  quercia  .  Ritornato  in  se  stesso  disse 
ho  quanti  nella  chassa  de  mio  padre  habondano  in  chonuiuio 
he  io  qui  moro  di  fame  .  io  mi  leuero  addonque  he  andero  dal 
padre  mio  he  diroli  padre  io  ho  pechato  in  ciello  chontra  di  te 
pero  .  fa  ha  me  chome  tu  fai  ad  uno  delli  tuoi  seruitori  . 


THE  PRODIGAL  SON"  339 

"Let  the  lump  of  earth  sleep  on  the  naked  earth.;   for  every 


night  let  two  hours  of  sleep  suffice. 

"Let  him  hate  no  one  save  himself;  Condemn  no  one  save 
himself! 

"In  prayer,  let  them  stand  in  such  fear  as  if  they  were  at  the 
judgement  to  come. 

"  Now  do  this  in  the  service  of  God,  with  the  law  that  God  hath 
given  you  through  Moses,  for  in  such  wise  shall  ye  find  God  that 
in  every  time  and  place  ye  shall  feel  that  ye  are  in  God  and  God 
in  you." 

'  This  is  the  little  book  of  Elijah,  0  Pharisees,  wherefore  |  again  160a 
I  say  unto  you  that  if  ye  were  Pharisees  ye  would  have  had  joy  (J59a) 
that  I  am  entered  in  here,  because  God  hath  mercy  upon  sinners  a.' 

CXLVIb. 

Then  said  Zacchaeus l :  '  Sir 2,  behold  I  will  give,  for  love  of  God? 
fourfold  all  that  I  have  received  by  usury.' 

Then  said  Jesus :  '  This  day  hath  salvation  come  to  this  house. 
Verily,  verily,  many  publicans,  harlots,  and  sinners  shall  go  into 
the  kingdom  of  God,  and  they  that  account  themselves  righteous^ 
shall  go  into  eternal  flames. 

"•  HeaTrrrg'th~is7  tEeTPharisees  departed  in  indignation.  Then  said 
Jesus  to  them  that  were  converted  to  repentance,  and  to  his 
disciples:  c '  There  was  a  father3  who  had  two  sons,  and  the 
younger  said :  "  Father,  give  me  my  portion  of  goods  " ;  and  his 
father  gave  it  him.  And  he,  having  received  his  portion,  departed 
and  went  into  a  far  country,  whereupon  he  wasted  all  his  substance 
with  harlots,  living  luxuriously.  |  After  this  there  arose  a  mighty  160b 
famine  in  that  country,  insomuch  that  the  wretched  man  went  to  (I59b) 
serve  a  citizen,  who  set  him  to  feed  swine  in  his  property.  And 
while  feeding  them  he  assuaged  his  hunger  in  company  with  the 
swine,  eating  acorns.  But  when  he  came  to  himself  he  said  :  "Oh, 
how  many  in  my  father's  house  have  abundance  in  feasting,  and 
I  perish  here  with  hunger!  I  will  arise,  therefore,  and  will  go  to 
my  father,  and  will  say  unto  him:  Father,  I  have  sinned  in 
heaven4  against  thee ;  do  with  me  as  thou  doest  unto  one  of  thy 
servants." 


*  God  is  the  Merciful.         b  The  Chapter  of  the  Fornicator.        c  A  very 
good  parable  on  repentance. 

1  See  Luke  xix.  8,  9.  J  Or  Lord.  *  See  Luke  xv.  11-24  and 

cp.    Introd.    for   various   Old-Italian  versions   of  the   following   verses. 
4  Cp.  Vulg.  ad  loc.  :  t'n  coelum, 

Z   2 


340  THE  GOSPEL  OF  BARNABAS 

Andossi  il  pouero  onde  quessto  inteniiene  che  il  padre  il 
uedete  di  lontano  uenire  onde  si  mosse  ha,  chompassione  sopra 
di  lui  .  pero  uscite  li  inchontro  he  peruenuto  al  filgiollo  lo 
abbrazzo  he  bassio  .  inchinossi  il  fiollo  dicendo  padre  io  ho 
pechato  in  ciello  chontra  di  te  fa  ha  me  chome  ad  uno  di  tuoi 
seruitori  .  perche  no  son  degno  di  essere  chiamato  tuo  fiollo  ; 
Risspose  il  padre  .  non  dire  chossi  ho  fiollo  perche  tu  sei  mio 
161a  fiollo  he  non  patiro  te  sta|re  in  stato  de  mio  seruo  .  he 
chiamato  li  suoi  seruitori  disse  portate  quiui  uestimenti  noue 
he  uestite  quessto  mio  fiollo  he  datelli  noui  chalciamenti .  dateli 

10  anello  in  dito  he  pressto  ammazzate  il  uitello  grasso  he 
faciamo  fessta  .  perche  quessto  mio  fiollo  hera  morto  he  hora 
he  rissuscitato  hera  perduto  he  hora  he  ritrouato  . 

CXLVII. 

Mentre  si  faceua  festa  in  ella  chassa  .  hecho  che  uene  il 
filgiolo  magiore  ha  chassa  il  qualle  sentedo  farsi  fessta  in 
chassa  si  marauilgio  he  chiamato  uno  seruo  .  li  dimando  per 
qualle  chagione  si  faceua  talle  fessta  rissposeli  il  seruo  .  elgie 
uenuto  tuo  fratello  he  tuo  padre  ha  ammazzato  il  uitello 
graso  onde  stano  in  chonuiuio  .  si  adiro  forte  il  fiollo  magiore 
quessto  sentendo  he  non  uolsse  hentrare  in  chassa  pero  usscite 

11  padre  ha  lui  he  disseli  .  filgiolo  tuo  fratello  he  uenuto  pero 
uieni  allegrarti  chon  lui  .  Risspose  il  fiollo  indignato  sempre 

161b  io  tio  I  seruito  di  bona  seruitu  he  tu  non  mi  desti  giamai  uno 
** '  agnello  da  mangiarllo  chon  li  mei  amicj  .  he  quessto  trissto 
che  sie  partito  da  te  sconsumando  ogni  sua  parte  chon  mere- 
trice  .  hora  che  elgie  uenuto  hai  hamazzato  il  uitello  grasso ; 
risspose  il  padre  .  fiolo  tu  sempre  sei  chon  me  he  ogni  chossa 
he  tua  ma  chosstui  hera  morto  he  hora  he  rissusscitato  hera 
persso  he  hora  he  ritrouato  pero  bissogna  allegrarssi  .  se  adiro 
de  piu  il  fiollo  maggiore  he  disse  ua  tu  trionfa  chio  non  uolgio 
manggiare  ha  menssa  di  fornichatori  .  he  si  parti  dal  padre 
senza  riceuere  pure  uno  danaro  .  Viue  DIG  disse  iessu  che 
chossi  si  fa  fessta  da  li  angioli  di  DIG  sopra  di  uno  pechatore 
che  fazia  penitenzza  he  mangiato  che  hebero  .  si  parti  per 


THE  PRODIGAL  SON  341 

'  The  poor  man  went,  whereupon  it  came  to  pass  that  his  father 
saw  him  coming  from  afar  off,  and  was  moved  to  compassion  over 
him.  So  he  went  forth  to  meet  him,  and  having  come  up  to  him 
he  embraced  him  and  kissed  him. 

'  The  son  bowed  himself  down,  saying  :  "  Father,  I  have  sinned 
in  heaven  against  thee,  do  unto  me  as  unto  one  of  thy  servants, 
for  I  am  not  worthy  to  be  called  thy  son." 

'  The  father  answered :  "  Son,  say  not  so,  for  thou  art  my  son, 
and  I  will  not  suffer  thee  to  be  |  in  the  condition  of  my  slave."  161a 
And  he  called  his  servants  and  said :    "  Bring  hither  new  robes  (l6°*) 
and  clothe  this  my  son,  and  give  him  new  hosen ;  give  him  the  ring 
on  his  finger,  and  straightway  kill  the  fatted  calf  and  we  will 
make  merry.     For  this  my  son  was  dead  and  is  now  come  to  life 
again,  he  was  losFancT  ll.ow  is  fuuud." — 

CXLVIL 

'  While  they  were  making  merry  in  the  house J,  behold  the  elder 
son  came  home,  and  he,  hearing  that  they  were  making  merry 
within,  marvelled  ;  and  having  called  one  of  the  servants,  he  asked 
him  wherefore  they  were  in  such  wise  making  merry. 

'  The  servant  answered  him :  "  Thy  brother  is  come  and  thy 
father  hath  killed  the  fatted  calf,  and  they  are  feasting."  The 
elder  son  was  greatly  angered  when  he  heard  this,  and  would 
not  go  into  the  house.  Therefore  came  his  father  out  to  him  and 
said  to  him  :  "  Son,  thy  brother  is  come,  come  thou  therefore  and 
rejoice  with  him." 

'  The  son  answered  with  indignation :    "  I  have  ever  |  served  161b 
thee  with  good  service,  and  yet  thou  never  gavest  me  a  lamb  to  ^ 
eat   with   my  friends.     But   as   for   this   worthless    fellow   that 
departed  from  thee,  wasting  all  his  portion    with   harlots,    now 
that  he  is  come  thou  hast  killed  the  fatted  calf." 

'  The    father   answered :    "  Son,  thou   art   ever    with   me   and 
everything  is  thine;    but  this  one  was  dead  and  is  alive  again, _ 
was  lost  and  now  is  foiin3,__therefore  we  needs  mustrejoice." 

'  The  elder  son  was  the  more  angry,  and  said:  " Go  thou  and 
triumph,  for  I  will  not  eat  at  the  table  of  fornicators."  And  he 
departed  from  his  father  without  receiving  even  a  piece  of  money. 

'  As  God  liveth,'  said  Jesus,  '  even  so 2  is  there  rejoicing  among 
the  angels  of  God  over  one  sinner  that  repenteth.' 

And  when  they  had  eaten  he  departed,  for  that  he  was  fain  to 

1  See  Luke  xv.  25-32.  *  Cp.  Luke  xv.  10. 


342  THE  GOSPEL  OF  BARNABAS 

uollere  antlare  in  iudea  onde  dissero  allora  li  dissepoli  maesstro 
non  andare  in  iudea  perche  sapiamo  .  che  chontra  di  te  li 
farissei  ckon  fl  somo  pontiffice  hano  fato  chonsilgio  .  Rissposse 
iessu,  io  lo  so  auanti  che  il  facessero  ma  non  temo  perche 
chontra  la  uollonta  di  DIG  nom  possono  fare  niente  onde 

162a  faziano  |  quanto  uolgiano  che  io  non  temo  loro  ma  temo  DIO  . 
(161*) 

CXLVIIIa. 

Hora  ditemi  .  li  farisei  hogidi  sono  farissei  sono  serui  di 

DIO  certo  no  pero  ui  dicho  in  uerita  che  non  uie  chosa  piu 

pessima  qui  in  terra  .  di  quella  che  lo  homo  che  si  chopre 

di    proffesione    he    habito   relligiosso    per    choprire    la    sua 

scellerita  .   io  uolgio  dirui  sollo  uno  essempio  delli  antichi 

farissei  azioche  chonossiate  li  presseti  .  Dapoi  la  partita  di 

hellia  per  la  grande  perssechutione  de  iddolatri  si  dissperssero 

quella  santa  chongregatione  di  farissei  .  perche  nello  isstesso 

tempo   di   hellia   intuno    hano    furno   ammazati    diecemillia 

proffeti  li  qualli  herano  ueri   farissei b    .   ando   dui   farissei 

nelli  monti  ha  habitare  he  lo  uno  stete  quindeci  hanni  che 

non    sapeua   de   il   chompagno   nostante   che   fussero   uicini 

per  una  hora  di  chamino  .  hora  uedete  se  herano  churiossi  . 

interuene  che  uene  secho  in  quelli  monti  onde  arnbi  dui  si 

162b  possero  ha  cerchajre  la  aqua   he  chossi   si   trouorno   .  onde 

(l6x  )  disse  il  piu  tempato,  perche  chosstumauano  li  piu  uechij  ha 

parllare  auanti  di  ogni  altro  he  teniuano  per  grande  pechato  . 

il  parllare  di  uno  giouine  auuanti  di  uno  uechio  disse  dicho  il 

piu  uechio  .  doue  habiti  fratello  .  Rissposse  lui  mostrandoli 

chon  il  dito  la  stantia  hiuui  habito  perche  herano  uicini  alia 

stantia   del   giouine  .  disse   il   uechio  quanto  tempo  he  ho 

fratello  che  tu  hiuui  habiti  .  Rissposse  il  giouine  sono  quindeci 

hanni  .  Disse  il  uechio  forsi  uenissti  quando  achab  ammazaua 

li  serui  di  DIO  .  chossie  risspose  il  giouine  .  Disse  il  uechio 

ho  fratello  sai  tu  chi  hora  sia  Re  de  issdraelle  .  Risspose 


THE  TRUE  AND  THE  FALSE  PHARISEES        343 

go  to  Judaea.  Whereupon  the  disciples  said :  '  Master,  go  not 
into  Judaea,  for  we  know  that  the  Pharisees  have  taken  counsel 
with  the  high  priest  against  thee.' 

Jesus  answered :  '  I  knew  it  before  they  did  it,  but  I  do  not 
fear,  fcr  they  cannot  do  anything  contrary_Jo_the__will  of  God. 
Wherefore  let  them  do  I  all  that  they  desire ;  for  I  fear  not  them, 

u  it       n   A  "•=— — — -(i6ia) 

but  tear  (jod. 

s; CXLVIIIa. 

'Tell  me  now:  the  Pharisees  of  to-day — are  they  Pharisees? 
Are  they  servants  of  God  1  Assuredly  not.  Yea,  and  I  say  unto 
you  verily,  that  there  is  no  worse  thing  here  upon  earth  than  this, 
that  a  man  cover  himself  with  profession  and  garb  of  religion_to_^ 
cover  his  wickedness.  I  will  tell  you  one'  single  example ^oTthe 
Pharisees  of  old  time,  in  order  that  ye  may  know  the  present  ones. 
After  the  dejmrture  of  Elijah,  by  reason  of  the  great  persecution 
by  jd'oTateTsTtliatlholy  congregation  of  PhaHseeswa»  disposed. 
*For  in  that  same  time  of  Elijah  there  were  slainTn  one  year 
more  than  ten  thousand  prophets  l  that  were  true  Pharisees  b. 

'  Two  Pharisees  went  into  the  mountains  to  dwell  there ;  and 
the  one  abode  fifteen  years  knowing  nought  of  his  neighbour, 
although  they  were  but  one  hour's  journey  apart.  See,  then,  if 
they  were  inquisitive  1  It  came  to  pass  that  there  arose  a  drought 
in  those  mountains,  and  thereupon  both  set  themselves  to  search  | 
for  water,  and  so  they  found  each  other.  Whereupon  the  more 
aged  said  (for  it  was  their  custom  that  the  eldest  should  speak 
before  every  other,  and  they  held  it  a  great  sin  for  a  young  man 
to  speak  before  an  old  one)— the  elder,  therefore,  said  :  "  Where 
dwellest  thou,  brother  ] " 

'  He  answered,  pointing  out  the  dwelling  with  his  finger  :  "  Here 
I  dwell "  ;  for  they  were  nigh  to  the  dwelling  of  the  younger. 

'Said  the  elder:  "How  long  is  it,  brother,  that  thou  hast  dwelt  here]"        .  ,„ 

'  The  younger  answered  :   "  Fifteen  years."  /  <-> 

'  Said  the  elder :  "  Perchance  thou  earnest  when  Ahab  slew  the 
servants  of  God  1 " 

'  "  Even  so,"  replied  the  younger. 

'  Said  the  elder :  "  0  brother,  knowest  thou  who  is  now  king  of 
Israel  1  " 

»  The  Chapter  on  the  kingdom  (sic).  b  In  the  time  of  Elias  the 

Jews  killed  ten  thousand  prophets  without  cause  in  a  single  year.   Inde. 

1  Cp.  i  Kings  xviii.  4  and  13.  The  story  which  follows  bears  certain 
obvious  resemblances  to  the  legend  of  the  hermits  SS.  Antony  and  Paul. 
(See  Introd.). 


344  THE  GOSPEL  OF  BARNABAS 

il  giouine  ho  fratello  elgie  DIG  Re  de  issdraelle  perche  li 
iddolatri  non  regiono  issdraelle  ma  il  perssequitano  .  Elgie 
uero  disse  il  uechio  pero  ho  uolluto  dire  chi  he  hora  che 
persseguiti  issdraelle  .  Rissposse  il  giouine  li  pechati  di 
issdraelle  persseguitano  issdrahelle  perche  se  non  hauessero 
pechato  .  non  manderia  chontra  de  issdraelle  li  principi 
iddolatri  .  hora  disse  il  uechio  qualle  he  quello  principe 
163a  infidele  j  che  ha  dato  DIG  a  per  chasstigo  de  issdraelle  .  Risspose 
'  il  giouine  hor  chome  lo  sapero  che  sono  quindeci  hanni  chio 
non  ho  ueduto  se  non  te  stesso  he  non  so  leggere  .  per  il  che 
non  mi  sera  manddato  literre  .  Disse  il  uechio  hora  chome 
sono  noue  le  tui  pelle  di  pechora  chi  te  le  a  date  se  tu  non 
hai  ueduto  homeni  . 

CXLIX. 

Rissposse  il  giouine  .  cholui  che  chonsseruo  bone  le  uesti- 
menti  allo  popullo  de  issdraelle  per  quaranta  hanni  nel  disserto 
ha  chonsseruato  le  mie  pelli  tale  quale  uedi  .  allora  il  uechio 
chonobe  il  giouine  piu  perffeto  di  lui  perche  lui  haueua  ogni 
hanno  pratichato  chon  li  homeni  .  onde  per  hauere  la  sua 
chouerssatione  disse  fratello  tu  non  sai  leggere  he  io  so  leggere 
he  in  chassa  mia  ho  li  salmi  di  dauit  .  pero  uieni  che  io  ogni 
giorno  te  faro  una  letione  dichiarandoti  quello  che  dauit  dice  . 
Rissposse  il  giouine  andiamo  hora  .  disse  il  uechio  ho  fratello 
163b  sono  dui  giorni  che  io  non  ho  beuto  aqua  pero  cerchiamo  uno 
162  '  pocho  di  aqua  .  Risspose  il  giouine  ho  fratello  hora  sono  dui 
messi  chio  non  ho  beuto  aqua  pero  andiamo  ha  uedere  quello 
che  dice  DIG  per  il  suo  profeta  daui  .  potente  he  il  signore  b  di 
darci  della  aqua  .  onde  ritornorno  alia  stantia  del  uechio  alia 
porta  del  qualle  trouorno  una  fonte  di  aqua  uiua  .  disse  il 
uechio  ho  fratello  tu  sei  santo  di  DIG  pero  per  te  DIG  a  dato  a 
quessto  fonte  .  Rissposse  il  giouine  ho  fratello  tu  per  humilta 
dici  quessto  ma  certo  he  che  se  DIG  per  me  quessto  facessi 
haueria  fato  uno  fonte  apresso  la  mia  stantia  .  azioche  non 


4J|. 


THE  TWO  HERMIT-PHARISEES  345 

'  The  younger  answered :  "  It  is  God  that  is  King  of  Israel,  for 
the  idolaters  are  not  kings  but  persecutors  of  Israel." 

'  "  It  is  true,"  said  the  elder,  "  but  I  meant  to  say,  who  is  it 
that  now  persecuteth  Israel  ?  " 

'  The  younger  answered :  "  The  sins  of  Israel  persecute  Israel, 
because,  if  they  had  not  sinned,  [God]  would  not  have  raised  up 
against  Israel  the  idolatrous  princes." 

'  Then  said  the  elder :  "  Who  is  that  infidel  prince  |  whom  God  163a 
hath  sent a  for  the  chastisement  of  Israel  ? " 

'The  younger  answered:  "Now  how  should  I  know,  seeing 
these  fifteen  years  I  have  seen  no  man  save  thee,  and  I  know  not 
how  to  read,  wherefore  no  letters  be  sent  unto  me  1 " 

'  Said  the  elder  :  "  Now,  how  new  thy  sheepskins  be !  Who  hath 
given  them  to  thee,  if  thou  hast  not  seen  any  man  1 " 

CXLIX. 

'  The  younger  answered  :  "  He  who  kept  good  the  raiment  of  the 
people  of  Israel  for  forty  years  in  the  wilderness l  hath  kept  my 
skins  even  as  thou  seest." 

'  Then  the  elder  perceived  that  the  younger  was  more  perfect 
than  he,  for  he  had  every  year  had  dealings  with  men.  Where 
upon,  in  order  that  he  might  have  [the  benefit  of]  his  conversation, 
he  said :  "  Brother,  thou  knowest  not  how  to  read,  and  I  know 
how  to  read,  and  I  have  in  my  house  the  psalms  of  David.  Come, 
then,  that  I  may  each  day  give  thee  a  reading  and  make  plain  to 
thee  what  David  saith." 

'  The  younger  answered :  "  Let  us  go  now." 

'  Said  the  elder :  "  0  brother,  it  is  now  two  days  since  I  have 
drunk  water;  let  us  therefore  seek  |  a  little  water."  163b 

'  The  younger  replied :  "  0  brother,  it  is  now  two  months  since 
I  have  drunk  water.  Let  us  go,  therefore,  and  see  what  God 
gaith  by  his  prophet  David :  the  Lord  is  able  b  to  give  us  water." 

'  Whereupon  they  returned  to  the  dwelling  of  the  elder,  at  the 
door  whereof  they  found  a  spring  of  fresh  water. 

'  Said  the  elder  :  "  0  brother,  thou  art  an  holy  one  of  God ;  for 
thy  take  hath  God  given  a  this  spring." 

'  The  younger  answered :  "  0  brother,  in  humility  sayest  thou  this ; 
but  certain  it  is  that  if  God  had  done  this  for  my  sake  he  would 
have  made  a  spring  close  to  my  dwelling,  that  I  should  not  depart 

•  God  gives.  b  God  is  powerful. 


1  Cp.  Deut.  viii.  4,  &c. 


346  THE  GOSPEL  OF  BARNABAS 

mi  partissi  per  che  chonfessoti  auere  pechato  chontra  di  te 
quando  dicessti  che  per  dui  giorni  che  non  haueui  beuto 
cerchaui  aqua  .  he  me  hero  stato  dui  messi  senza  here  onde 
nel  mio  senso  senti  alteratione  chome  milgiore  di  te  .  disse 
allora  il  uechio  ho  fratello  tu  dicessti  la  uerita  pero  non 
pechasti  .  disse  il  giouine  ho  fratello  sei  smentichato  di 
quanto  disse  il  padre  nosstro  hellia  che  cholui  che  cercha 
DIG  deue  sollo  chondanare  se  stesso  .  certo  he  che  lui  non 
il  scrisse  azioche  il  sapessimo  ma  sibene  azioche  lo  hoser- 

164a  uassimo  .  Disse  il  piu  |  tempato  chonosscendo  la  uerita  he 
(l63a)  la  iustitia  del  chopagno,  elgie  uero  pero  DIG  nostro  tia 
perdonatoa  .  he  deto  questo  presse  li  salmi  he  leggete  quello 
che  il  padre  nostro  dauit  dice  .  io  ponero  chustodia  alia 
bocha  mia  azioche  la  mia  lingua  non  declini  im  parolle  di 
mallitia  esscusando  chon  esscussa  li  pechati .  he  qui  il  tempato 
fece  uno  ragionamento  sopra  la  linggua  he  partissi  il  giouine 
onde  stetero  altri  quindeci  hanni  ha  trouarsi  perche  il  giouine 
muto  stantia  .  Ritrouato  adonque  disse  il  uechio  ho  fratello 
perche  non  tornasti  alia  mia  stantia  .  Risspose  il  giouine 
perche  non  ho  hanchara  imparato  bene  quanto  me  dicessti  . 
hora  disse  il  uechio  chome  polle  essere  quessto  che  sonno 
quindeci  hanni  trasscorsi  .  Risspose  il  giouine  le  parolle  le 
imparai  intuna  hora  che  giamai  mi  son  smentichato  ma 
non  le  o  hanchora  osseruate  pero  .  ha  che  proposito  imparare 
tropo  he  non  hoseruarlo  .  DIG  nosstro  non  cercha  che  sia 
bono  il  nosstro  intelleto  ma  sibene  il  chore  nosstro  .  onde 
il  giorno  del  iuditio  non  ci  dimandera  quello  che  haueremo 

164b  impara|to  ma  sibene  quello  che  noi  habiamo  fato  . 

CIA 

Risspose  il  uechio  .  ho  fratello  non  dire  chossi  perche 
tu  dissprezzi  la  scientia  la  qualle  DIG  nosstro  uolle  che  si 
haprecij  .  Risspose  il  giouine  hora  chome  parllero  hora  che 
io  non  chassci  im  pechato  perche  la  tua  parolla  he  uerra  he 
hanchora  la  mia  .  dicho  adonque  che  quelli  che  sano  li 


a   ,*ic  41)1.  t)  \jjJl 


THE  TWO  HERMIT-PHARISEES  347 

[in  search  thereof].  For  I  confess  to  thee  that  I  sinned  against 
thee.  When  thou  saidst  that  for  two  days  that  thou  didst  not  drink 
thou  soughtest  water :  and  I  had  been  for  two  months  without 
drinking,  whereupon  I  felt  an  exaltation1  within  me,  as  though 
I  were  better  than  thou." 

'  Then  said  the  elder  :  "  O  brother,  thou  saidst  the  truth,  there 
fore  thou  didst  not  sin." 

'Said  the  younger:  "0  brother,  thou  hast  forgotten  what  our   jf 
father   Eljjab_  said,  that  he   who   seeketh  God  ought  to  condema__t/         // 
himself  alone  2.     Assuredly  he  wrote  it  not  that  we  might  know  it, 
but  rather  that  we  might  observe  it." 

'  Said  the  more  |  aged_,  perceiving  the  truth  and  righteousness  of  164a 
his  companion  :  "  It  is  true;  and  our  God  hath  pardoned  theea." 

'  And  having  said  this  he  took  the  Psalms,  and  read  that  which 
our  father  David8  saith  :  "  I  will  set  a  watch  over  my  mouth  that 
my  tongue  decline  not  to  words  of  iniquity,  excusing  with  excuse 
my  sins  *."  And  here  the  aged  man  made  a  discourse  upon  the 
tongue,  and  the  younger  departed.  Whereupon  they  were  fifteen 
years  more  ere  they  found  one  another,  because  the  younger  changed 
his  dwelling. 

'  Accordingly,  when  he  had  found  him  again,  the  elder  said : 
"  0  brother,  wherefore  returnedst  thou  not  to  my  dwelling  ^  " 

f  The  younger  answered  :  "  Because  I  have  not  yet  learned  well 
what  thou  saidst  to  me." 

'  Then  said  the  elder  :  "  How  can  this  be,  seeing  fifteen  years  are 
past  ? " 

'The  younger  replied:  "As  for  the  woids,  I  learned  them  in 
a  single  hour  and  have  never  forgotten  them ;  but  I  have  not  yet 
observed  them.  To  what  purpose  is  it,  then,  to  learn  too  much, 
and  not  to  observe  it  1  Our  God  seeketh  not  that  our  intellect 
should  be  good,  but  rather  ourhcarfc So.  on  the  dav  of  jndgm- 

fte  will  not  ask  us  what  we  have  learned,  |  but  what  we  have 
3^» 

CIA 

'  The  elder  answered  :  "  O  brother,  say  net  so,  for  thou  despisest 
knowledge,  which  our  God  willeth  to  be  prized." 

'  The  younger  replied  :  "  Now,  how  shall  I  speak  now  so  as  not 
to  fall  into  sin :  for  thy  word  is  true,  and  mine  also.  I  say,  then, 

ft  God  pardons.         b  The  Chapter  on  wealth. 


1  Text  chcmge.  *  See  above,  i59b  (p.  339).  3  Cp.  Ps.  cxli.  3,  4. 

*  Cp.  Vulg.  ad  loc. :  ad  excusandas  excusationes  in  peccatis. 


348  THE  GOSPEL  OF  BARNABAS 

chomandamenti  di  DIG  scriti  nella  leggie  che  deue  osseruare 
quelli  se  elgi  uolle  poi  imparare  de  piu  .  he  quanto  imparera 
sia  per  osseruarlo  he  non  per  saperlo  .  Disse  il  uechio  ho 
fratello  dimi  chon  chi  parli  tu  che  tu  pero  chonossi  non 
hauere  imparato  quanto  dissi  .  Rissposse  il  giouine  ho  fratello 

10  parlo  chon  me  stesso  onde  ogni  giorno  mi  meto  auanti 

11  iuditio  di  Dioa  per  rendere  ragione   di  me  .  he  sempre 
sento  in  me  chi  esscusa  li  mei  diffeti  .  Disse  il  uechio  ho 
fratello   che   diffeti   hai   tu   che   stai   perffeto    .    Risposse   il 

165a  giouine  ho  fratello  non  dire  chossi  imperoche  |  son  f ra  dui 
4  grandi  diffeti  .  luno  he  che  io  non  chonosco  me  essere  il 
maggiore  pechatore  .  laltro  he  che  io  non  dessidero  fame 
piu  di  ogni  altro  penitezza  .  Rissposse  il  uechio  hora  chome 
chonosserai  te  essere  il  maggiore  pechatore  se  sei  il  piu 
perffeto  .  Rissposse  il  giouine  la  prima  parolla  che  mi  disse 
il  mio  maesstro  quando  pilgiai  Io  habito  di  farisseo  fu  questa 
che  .  douessi  chonsiderare  la  bonta  di  altri  he  la  mallitia 
mia  che  se  quessto  facessi  chonosseria  me  essere  il  maggiore 
pechatore  .  Disse  il  uechio  ho  fratello  de  chi  chonsideri  bonta 
ouero  diffeto  su  quessti  monti  che  non  uissono  homeni  . 
Risspose  il  giouine  io  doueria  chonssiderare  la  hobedienza 
del  solle  he  pianeti  che  seruono  il  suo  chreatore  melgio  di 
me  .  ma  quelli  chondano  ho  perche  non  faciano  lume  chome 
uoria  ho  perche  scaldi  troppo  .  ho  che  bagni  tropo  ouero 
pocho  il  terreno  .  onde  sentendo  quessto  il  uechio  disse 
fratello  doue  hai  imparato  quessta  dotrina  che  io  mi  trouo 

165b  nonanta  hanni  .  delli  qualli  setanta  cinque  son  stato  f ari  j  seo  . 
'  Risspose  il  giouine  ho  fratello  tu  dici  quessto  per  humilta 
perche  tu  sei  santo  di  DIG  ma  pero  ti  risspondo  che  DIG 
nosstro  chreatore b  .  elgi  non  guarda  il  tempo  ma  guarda  il 
chore  onde  dauit  de  quindeci  hani  piu  giouine  di  sei  altri 
fratelli  fu  elleto  Re  de  issdraele  .  he  diuene  proffeta  di  DIG 
signore  nosstro0  . 


il.  b  <jJU*  4)1. 

4)1. 


THE  TWO  HERMIT-PHARISEES  349 

that  they  who  know  the  commandments  of  God  written  in  the  Law 
ought  to  observe  those  [first]  if  they  would  afterwards  learn  more. 
And  all  that  a  man  learneth,  let  it  be  to  observe  it,  and  not 
[merely]  to  know  it." 

'  Said  the  elder  :  "  O  brother,  tell  me,  with  whom  hast  thou 
spoken,  that  thou  knowest  thou  hast  not  learned  all  that  I  said  ? " 

'  The  younger  answered :  "  O  brother,  I  speak  with  myself. 
Every  day  I  place  myself  before  the  judgement  of  God a,  to  give 
account  of  myself.  And  ever  do  I  feel  within  myself  one  that 
excuseth  my  faults." 

'Said  the  elder:  "0  brother,  what  faults  hast  thou,  who  art 
perfect  1 " 

1  The  younger  answered :    "  0  brother,  say  not   so,  for  that  | 
I  stand  between  two  great  faults :  the  one  is  that  I  do  not  know  165a 
myself  to  be  the  greatest  of  sinners,  the  other  that  I  do  not  desire  ^  4  ' 
to  do  penance  for  it  more  than  other  men." 

'  The  elder  answered :  "  Now,  how  shouldst  thou  know  thyself  to 
be  the  greatest  of  sinners,  if  thou  art  the  most  perfect  [of  men]  ?  " 

'  The  younger  replied  :  "  The  first  word  that  my  master  said  to 
me  when  I  took  the  habit  of  a  Pharisee  was  this :  that  I  ought  to 
consider  the  goodness  of  others  and  mine  own  iniquity,  for  if 
I  should  do  so  I  should  perceive  myself  to  be  the  greatest  of 
sinners." 

'  Said  the  elder :  "  0  brother,  whose  goodness  or  whose  faults 
considerest  thou  on  these  mountains,  seeing  there  are  no  men  here  1 " 

'  The  younger  answered :  "  I  ought  to  consider  the  obedience  of 
the  sun  and  the  planets,  for  they  serve  their  Creator  better  than 
I.  But  them  I  condemn,  either  because  they  give  not  light  as 
I  desire,  or  because  their  heat  is  too  great,  or  there  is  too  much 
or  too  little  rain  upon  the  ground." 

'  Whereupon,  hearing  this,  the  elder  said :  "  Brother,  where 
hast  thou  learned  this  doctrine,  for  I  am  now  ninety  years  old, 
for  seventy-five  years  whereof  I  have  been  )  a  Pharisee  ? "  165b 

'  The  younger  answered:  "O  brother,  thou  sayest  this  in  humility,  (i64b) 
for  thou  art  a  holy  one  of  God.     Yet  I  answer  thee  that  God  our 
creator  b  looketh  not  on  time,  but  looketh  on  the  heart l :  wherefore 
David,  being  fifteen  years  old,  younger  than  six  other  his  brethren  2, 
was  chosen  king  of  Israel,  and  became  a  prophet  of  God  our  Lord0."  ' 

*  God  is  wise.         b  God  creates.         °  God  is  sovereign. 


1  Cp.  i  Sam.  xvi.  7.  '  Cp.  i  Sam.  xvi.  10,  ri  (where  the  brothers 

are  seven),  xvii.  la,  14. 


350  THE  GOSPEL  OF  BARNABAS 

CLI». 

Quessto  hera  uero  farisseo  disse  iessu  alii  suoi  dissepoli  . 
he  piacesse  ha  DIG  che  noi  potessimo  il  giorno  de  il  iuditio 
hauerlo  per  hamicho  .  Asscese  adonque  iessu  in  naue  he  li 
dissepoli  si  dolleuano  che  si  haueuano  smentichato  di  portare 
del  pane  .  li  ripresse  iessu  dicendo  guardateui  dal  leuato  di 
farissei  che  sono  al  tempo  nosstro  .  perche  uno  pocho  di 
leuato  guassta  una  massa  di  farina  .  Diceuano  allora  li 
dissepoli  luno  allo  altro  hora  che  leuato  habiamo  se  tam- 
pocho  non  habiamo  pane  .  disse  allora  iessu  ho  homeni  di 
166a  pocha  fede  ui  sete  smentichati  adomjque  di  quanto  ha  fato 
(l65*)  DIG  b  in  naim  doue  non  hera  segno  di  grano  .  he  di  quanti 
mangiorno  he  furno  saturati  de  cinque  pani  he  dui  pessi  . 
il  leuato  del  farisseo  he  la  diffidenzza  di  DIG  he  pensiero 
di  loro  stessi  che  ha  choroto  non  sollo  li  farissei  di  q,|sto 
tempo  ma  ha  choroto  issdraelle  .  imperoche  li  aemplici  non 
sapendo  legere  fano  quello  che  uedono  fare  alii  farissei  perche 
li  tengono  per  santi  .  sapete  uoi  che  chossa  he  il  uero  farisseo 
elgie  olgio  della  natura  humana  .  perche  sichome  lo  holgio 
sta  sopra  ogni  liquore  chossi  la  bonta  de  il  uero  farisseo 
sta  sopra  ogni  bonta  humana  .  Elgie  uno  uiuo  libro  che 
DIG  dona  al  monddo  c  perche  ogni  chossa  che  elgi  dice  he 
hopera  he  sechonddo  la  leggie  di  DIG  .  onde  chi  fa  chome 
lui  osserua  la  leggie  di  DIG  .  il  uero  farisseo  he  salle  che 
non  lasia  putrefare  la  charne  humana  di  pechato  perche 
ogniuno  che  lo  uede  se  riduze  ha  penitenzza  .  Elgie  lume 
166b  che  illumina  la  strada  di  pere|grini  perche  ogniuno  che 
1  5  '  chonsidera  la  pouerta  sua  chon  la  penitenzza  .  chonosse 
che  in  quessto  monddo  non  si  deue  fermare  il  chore  nosstro  . 
Ma  quello  che  fa  lo  holio  marzo  il  libro  choroto  il  salle 
putrefato  he  il  lume  amorzato  .  quello  fa  il  falso  farisseo 
se  adonque  non  uollete  perire  .  guardateui  de  non  fare  chome 
fano  hora  li  farisei d  . 


THE  MARKS  OF  THE  TRUE  PHARISEE          351 

CL]>. 

'  This  man  was  a  true  Pharisee,'  said  Jesus  to  his  disciples ;  '  and 
may  it  please  God  that  we  be  able  on  the  day  of  judgement  to  have  _ 

•c-4 1 — . ** 

him  for  our  friend.' 
Tesus  then  embarked  on  a  ship,  and  the  disciples  1  were  sorry 
that  they  had  forgotten  to  bring  bread.  Jesus  rebuked  them, 
saying :  '  Beware  of  the  leaven  of  the  Pharisees  of  our  day,  for 
a  little  leaven  2  marreth  a  mass  of  meal.' 

Then  said  the  disciples  one  to  another  :  '  Now  what  leaven  have 
we,  if  we  have  not  even  any  bread  ? ' 

Then  said  Jesus  :  '  0  men  of  little  faith,  have  ye  then  forgotten  | 
what  God  b  wrought  in  Nain  *,  where  there  was  no  sign  of  corn  ?  166* 
And  how  many  ate  and  were  satisfied  with  five  loaves  and  two  v1  5  y 
fishes  ?  *    The  leaven  of  the  Pharisee  is  want  of  faith  in  God,  and 
thought  of  self,  which  hath  corrupted  not  only  the  Pharisees  of  this 
day,  but  hath  corrupted  Israel.     For  the  simple  folk,  not  knowing 
how  to  read,  do  that  which  they  see  the  Pharisees  do,  because  they 
hold  them  for  holy  ones. 

'  Know  ye  what  is  the  true  Pharisee  1  He  is  the  oil  of  human 
nature.  For  even  as  oil  resteth  at  the  top  of  every  liquor,  so  the 
goodness  of  the  true  Pharisee  resteth  at  the  top  of  all  human 
goodness.  He  is  a  living  book,  which  God  giveth  to  the  world  c  ; 
for  everything  that  he  saith  and  doeth  is  according  to  the  law  of 
God.  "Wherefore,  whoso  doeth  as  he  doeth  observeth  the  law  of 

God.     The  true  Pharisee  is  salt5  that  suffereth  not  human  flesh  to 

be  putTened__by  sin ;  for  every  one  who  Iseeth  him  is  brought  to 
repentance.     He  is"~a  light6  that  lighteneth  the  pilgrims'  way,  | 
for   every   one  that  considereth   his   poverty  with   his   penitence  16 6b 
perceiveth  that  in  this  world  we  ought  not  to  shut  up  our  heart.       -5  ) 

'  But  he  that  maketh  the  oil  rancid,  corrupteth  the  book,  putre- 
fieth  the  salt,  extinguisheth  the  light — this  man  is  a  false  Pharisee. 
If,  therefore,  ye  would  not  perish,  beware  that  ye  do  not  as  do  the 
Pharisees  to-day  d.' 


a  Chapter  on  the  true  Pharisee  (dervish).          b  God  is  Lord.          c  God 
bestows.  d  God  defend  me   from   the   wickedness   of  the  Pharisee 

(dervish). 


1  Cp.  Matt.  xvi.  5-12.  *  Cp.  i  Cor.  v.  6.  *  See  above,  isib 

(p.  321  sq.).        *  See  above,  104'  (p.  227).         *  Cp.  Matt.  v.  13.        '  Cp. 
Matt.  v.  14. 


352  THE  GOSPEL  OF  BAENABAS 

CLII «. 

Peruenuto  iessu  in  ierussalem  .  he  hentrato  uno  giorno  di 
sabbato  nel  tempio  se  li  auicinorno  li  soldati  per  tentandollo 
prenderlo  he  dissero  .  maestro  elgi  licito  millitare  .  Rissposse 
iessu  la  nosstra  fede  ci  dice  che  la  uita  nosstra  he  una  chontinua 
millitia  sopra  la  terra  .  Dissero  li  soldati  adonque  ci  uoi  chon- 
uertire  alia  tua  fede  he  che  lassiamo  la  moltitudine  di  dij,  che 
sollo  roma  ne  a  uintiotto  millia  dij  che  si  uedono  .  he  seguitaremo 
il  tuo  dio  che  he  sollo  he  perche  non  si  uede  non  si  sa  doue  | 
167*  elgie  he  forssi  che  elgie  una  uanita  .  Rissposse  iessu  se  io  ui 
(166*)  hauessi  chreato  chome  uia  chreato  il  nosstro  Diob  io  cercheria 
di  chonuertirui  .  Risspossero  loro  hor  chome  cia  chreato  il 
tuo  DIO  che  non  si  sa  doue  elgi  si  sia  dimosstraci  il  tuo 
DIO  che  noi  diuentaremo  iudei  .  allora  disse  iessu  se  uoi 
haueste  hochij  da  uederlo  io  uelo  mosstreria  ma  perche  sete 
ciechi  non  posso  mostraruello  .  Rissposero  li  soldati  per  certo 
che  Io  honore  che  ti  fa  quessto  popullo  ti  deue  hauere  leuato  Io 
intelleto  perche  .  ogniuno  di  noi  ha  dui  hochij  in  chapo  he  ci 
dicj  ciechi  .  Rissposse  iessu  li  hochij  charnalli  nom  possono 
uedere  se  non  chosse  grosse  he  essterne  pero  nom  potrete 
uedere  .  se  non  li  uosstri  dei  di  legno  argento  he  horo  che 
nom  possono  fare  chossa  ueruna  .  Ma  noi  di  iuda  habiamo 
hochij  spiritualli  che  sono  il  timore  he  la  fede  di  DIO  nosstro 
pero  potiamo  uedere  il  nosstro  DIO  in  hoggni  lochoc  .  Ris- 
16  7b  spossero  li  soldati  guarda  chome  |  tu  parlli  perche  dissprezando 
'*  '  li  nosstri  dei  ti  daremo  in  mano  di  herode  che  fara  uendeta 
delli  nosstri  dij  che  sono  omnipotenti  .  Risspose  iessu  se  sono 
homnipotenti  chome  dite  perdonatemi  chio  li  uolgio  adorare  . 
si  allegrorno  li  soldati  quessto  sentendo  he  chominciorno  ha 
exaltare  li  suoi  iddoli  .  allora  disse  iessu  non  fa  incio  bissogno 
di  parolle  ma  di  fati  pero  fate  che  li  uosstri  dei  chreino  una 
mossca  che  io  li  uolgio  adorare  .  si  sgomentorno  li  soldati 


JESUS  AND  THE  ROMAN  SOLDIERS  353 

GUI*. 

Jesus  having  come  to  Jerusalem,  and  having  entered  one  sabbath 
day  into  the  Temple,  the  soldiers  drew  nigh  to  tempt  him  and  take 
him,  and  they  said  :  '  Master,  is  it  lawful  to  wage  war  ?  ' 

Jesus  answered  :  'Our  faith  telleth  us  *  that  our  life  is  a  con- 
tinual  waifare  upon  tneearth.' 

~~  "Said  the  soldiers  :  '  So  wouldst  thou  fain  convert  us  to  thy  faith, 
and  wouldst  that  we  should  forsake  the  multitude  of  gods  (for 
Rome  alone  hath  twenty-eight  thousand  gods  that  are  seen) 
and  should  follow  thy  God  who  is  one  only,  and  for  that  he  cannot 
be  seen,  it  is  not  known  where  |  he  is,  and  perchance  he  is  but  167a 
vanity.'  (l66"> 

Jesus  answered  :  '  jf  I  had  created  you,  as  our  God  hath  created 
YOU  b,  I  would  seek  to  convert  YOU/ 

They  answered  :  '  Now  how  hath  thy  God  created  us,  seeing  it  is 
not  known  where  he  is  ?  Show  us  thy  God,  and  we  will  become  Jews.' 

Then  said  Jesus  :  '  If  ye  had  eyes  to  see  him  I  would  show  him 
to  you,  but  since  ye  are  blind,  I  cannot  show  you  him.' 

The  soldiers  answered  :  '  Of  a  surety,  the  honour  which  this 
people  payeth  thee  must  have  taken  away  thine  understanding. 
For  every  one  of  us  hath  two  eyes  in  his  head,  and  thou  sayest 
we  are  blind.'  ^ 

Jesus  answered  :  '  The  carnal  eyes  can  only  see  things  gross  and 
external  :  ye  therefore  will  only  be  able  to  see  your  gods  of  wood 
and  silver  and  gold  that  cannot  do  anything.  But  we 


have  spiritual  eyes,  which  are  the  fear  and  the  faith  of  our  God. 
wherefore'  we  can  see  Oui  Gud  ilTevery  place  c.'  ~ 

The  soidiei^-arrewertid  :  '"Beware  how  |  thou  speakest,  for  an  thou  1671 
pour  contempt  on  our  gods  we  will  give  thee  into  the  hand  of  ^ 
Herod,  who  will  take  vengeance  for  our  gods,  who  are  omnipotent.' 

Jesus  answered  :  '  If  they  are  omnipotent  as  ye  say,  pardon  me, 
for  I  will  worship  them.' 

The  soldiers  rejoiced  at  hearing  this,  and  began  to  extol  their 
idols. 

Then  said  Jesus  :  '  Herein  is  not  need  of  words  but  of  deeds  ; 
cause  therefore  that  your  gods  create  one  fly,  and  I  will  worship 
them.' 


*  Chapter  of  the  Great  Name.  b  God  creates.  c  Spiritual  eye, 

fear  and  religion.    Inde. 


1  Cp.  Job  vii.  i. 

KAQQ 


354  THE  GOSPEL  OF  BARNABAS 

quessto  sentendo  he  non  sapeuano  che  dire  pero  disse  iessu  . 
certo  he  che  loro  non  facendo  una  mossca  di  nouo  non  uolgio 
per  loro  habandonare  quelo  DIG  che  a  chreato  ogni  chossa  cho 
una  parolla*  .  il  chui  nome  sollo  £a  spauentare  li  hesserciti  . 
Rissposero  li  soldati  hora  faci  uedere  quessto  perche  ti 
uolgiamo  prendere  he  uolleuano  esstendere  le  mani  in  iessu  . 
allora  disse  iessu  addonai  sabaotbc  onde  subito  furno  spinti  li 
soldati  fuori  del  tempio  chome  se  spingono  li  uasi  di  legno 
168ft  quando  si  la|uano  per  riponerui  il  uino  .  per  modo  che  hora 
7  Mi  piedi  hora  il  chapo  perchoteua  la  terra  senzza  che  ueruno  li 
tochassi  .  li  quali  pressero  tanto  spauento  he  talmente  fugirno 
che  non  furno  piu  ueduti  in  iudea. 


Mormorauano  li  sacerdoti  he  farissei  fra  loro  he  diceuano 
elgia  la  sapienzza  di  bal  he  asstarot  onde  in  uirtu  di  satana 
ha  fato  quessto  .  aperto  la  bocha  sua  iessu  disse  DIG  nosstro 
chomando  che  no  si  rapisse  la  roba  del  prossimo  nosstro  . 
onde  sollo  quessto  precceto  he  talmente  uiolato  he  ehonta- 
minato  che  ha  rempiuto  il  monddo  di  pechato  he  talle  che 
non  sara  giamai  rimesso  chome  si  rimete  li  altri  pechati 
imperoche  .  per  ogni  altro  pechato  il  dollerssi  di  quello  he 
non  farlo  piu  co  degiunare  fare  oratione  he  ellemosine  .  DIG 
nosstro  potente  he  misserichordiosso  li  perdonacfs  .  ma  quessto 
168b  pechato  he  talle  che  non  sara  giajmai  rimesso  se  non  sera 
7  '  restituito  il  mal  tolto  .  disse  allora  uno  scriba  ho  maesstro 
chome  ha  rempiuto  il  monddo  di  pechato  il  latroncinio  .  certo 
che  hora  per  gratia  di  Dioh  non  ui  sono  se  non  pochi  ladri 
li  qualli  non  possono  tanto  pressto  farsi  uedere  che  sono  dalla 
millitia  sospessi  .  Rissposse  iessu  chi  non  chonosse  li  beni 


tf  ^  ^  JTill 
b  »J~»  iLJlll  j   floic  41). 

c  l     -1  J'  Ij^- 


d 

KijJ    ill.  h    4J)I 


MIRACLE  WROUGHT  ON  THE  SOLDIERS        355 

The  soldiers  were  dismayed  at  hearing  this,  and  wist  not  what 
to  say,  wherefore  Jesus  said : 

'Assuredly,  seeing  they  make  not  a  single  fly  afresh,  I  will  not 
for  them  forsake  that  God  who  hath  created  everything  with 
a  single  word  a ;  whose  name  alone  affrighteth  armies.' 

The  soldiers  answered  :  '  Now  let  us  see  this  ;  for  we  are  fain  to 
take  thee/  and  they  were  fain  to  stretch  forth  their  hands  against 
Jesus. 

Then  said  Jesus  :  '  Adonai  Sabaoth^c  ! '    "Whereupon  straightway 
the  soldiers  were  rolled  out  of  the  Temple  as  one  rolleth  casks  of 
wood  when  they  are  washed  |  to  refill  them  with  wine ;  insomuch  168* 
that  now  their  head  and  now  their  feet  struck  the  ground,  and  (l67a) 
that  without  any  one  touching  them. 

And  they  were  so  affrighted  and  fled  in  such  wise  that  they 
were  never  more  seen  in  Judaea. 

CLIII  a.     ^ 

The  priests  and  Pharisees  murmured  among  themselves  and  said  : 
'  He  hath  the  wisdom  of  Baal  and  Ashtaroth,  and  so  in  the  power 
of  Satan  hath  he  done  this  V 

Jesus  opened  his  mouth  and  said :  'Our  God  commanded  thai^ 
we   should   not    steal   our    neighbour's    goods ^   But    this    single 
precept  hath  been  so  violated  and  abused  that  it  hath  filled  the 
world  with  sin,  and  such  [sin]  as  shall  never  be  remitted  3  as  other 
sins  are  remitted :  seeing  that  for  every  other  sin,  if  a  man  bewail 
it  and  commit  it  no  more,  and  fast  with  prayer  and  almsgiving, 
our  God,  mighty  and  merciful,  forgivethef>g.     But  this  sin  is  of 
such  a  kind  that  it  shall  never  be  |  remitted,  except  that  which  is  168h 
wrongly  taken  be  restored.  '  ' 

Then  said  a  scribe :  '  O  master,  how  hath  robbery  filled  all  the 
world  with  sin  ?  Assuredly  now,  by  the  grace  of  God  h,  there  are 
but  few  robbers,  and  they  cannot  show  themselves  but  they  are 
immediately  hanged  by  the  soldiery.' 

Jesus  answered  :   '  Whoso  knoweth  not  the  goods,  they  (sic)  can- 


a  God  created  everything  in  one  word.    Inde.  b  God  Adonai  and 

Shabaot  (Sabaoth).    Inde.  °  This  is  the  name  in  the  Amran  tongue. 

d  Chapter  of  the  thief.  e  God  pardons.  *  God  is  the  merciful. 

g  God  is  powerful.  h  God  guided. 


1  Cp.  Matt.  xii.  24  and  parallels.          *  See  Exod.  xx.  15.          *  Possibly 
a  reminiscence  of  Matt.  xii.  31  sqq. 


A  a  2 


356  THE  GOSPEL  OF  BARNABAS 

nom  possono  chonossere  li1  ladri  .  anzi  in  uerita  ui  dicho 
che  molti  robano  he  non  sano  quello  che  fano  he  pero  il 
lore  pechato  he  maggiore  de  li  altri  .  perche  la  inffermita 
inchognita  non  si  sana  .  allora  li  farissei  si  hachosstorno 
ha  iessu  he  dissero  ho  maestro  possia  che  tu  sollo  in  issdraelle 
chonossi  la  uerita  amaesstraci  .  Rissposse  iessu  quessto  non 
dicho  di  essere  sollo  che  chonosca  la  uerita  perche  questa  uoce 
di  sollo  si  apartiene  sollo  ha  DIG  he  non  ad  daltri  .  il  qualle  he 
la  uerita  che  sollo  la  uerita  chonosseab  onde  quando  io  dicessi 
quessto  io  saria  ladro  maggiore  perche  roberia  lo  honore  di 
DIO  .  he  dicendo  di  essere  sollo  che  chonossca  DIG  mi  faria 

169a  chasscare  J  in  magiore  ignoranzza  di  tutti  .  pero  uoi  facessti 
' '  graue  pechato  dicendo  che  io  sollo  chonossco  la  uerita  .  he 
ui  dicho  che  se  uoi  quessto  dicessti  per  tentarmi  che  elgie 
maggiore  il  pechato  .  allora  iessu  di  nouo  disse  uedendo 
tutti  tacere  sebene  me  sollo  non  sono  in  issdraelle  che 
chonossca  la  uerita  io  sollo  parllero  .  pero  ascoltatemi  posscia 
che  mi  hauete  interoggato  .  tutte  le  chosse  chreate  sono  de 
il  chreatore  talmente  che  niente  nom  polle  pretedere  niente  . 
pero  la  hanima,  il  sensso,  la  charne,  il  tempo  he  la  roba  chon  lo 
honnore  tutto  he  chossa  di  DIG  °  .  talmente  che  non  riceuendossi 
chome  uolle  DIG  d  si  diuenta  ladro  .  he  spendendola  similmete 
al  chontrario  di  quello  che  uolle  DIG  sie  similmete  ladro  .  pero 
ui  dicho  uiue  DIG  *  alia  chui  pressenza  sta  la  anima  mia  che 
quando  pilgiate  il  tempo  dicendo  dimani  faro  chossi  diro  tal 
chossa,  andero  in  talle  locho  .  he  non  dicendo  se  DIG  uora  f  che 

169b  sette  ladri  he  magiore  ladri  sette  quando  spen|dete  il  milgiore 
'  tempo  al  uosstro  piazere  he  no  al  piazere  di  DIG  g  he  il  piu  uille 
spendete  per  seruitio  di  DIG  che  sete  ueramente  ladri  .  cholui 
che  fa  il  pechato  sia  di  qualle  sorte  si  uolgia  elgie  ladro 
perche  .  elgi  roba  il  tempo  he  la  anima  chon  la  uita  sua  che 
deue  seruire  DIG  he  la  da  ha  satana  innimicho  di  DIG  . 


ill.  b    «JL.    ill    ill    jLfcly-j*    il. 

_j  jJU.  ill.  d  eUL.  ill.  e 

*  ill  Li  ul.  «  ill  ^. 

1  MS.  ia. 


OF  ROBBING  GOD  357 

not  know  the  robbers.  Nay,  I  say  unto  you  verily  that  many  rob 
who  know  not  what  they  do,  and  therefore  their  sin  is  greater  than 
that  of  the  others,  for  the  disease  that  is  not  known  is  not  healed.' 

Then  the  Pharisees  drew  near  to  Jesus  and  said :  '  O  master, 
since  thou  alone  in  Israel  knowest  the  truth,  teach  thou  us.' 

Jesus  answered :  '  I  say  not  that  I  alone  in  Israel  know  the 
truth,  for  this  word  "alone"  appertaineth  to  God  alone  and  not  to 
others.     For  he  is  the  truth,  who  alone  knoweth  the  truth ab. 
Wherefore,  if  I  should  say  so  I  should  be  a  greater  robber,  for_ 
I  should  be  stealing  the  honour   of  God.      And  in  saying  that 
I  alone  knew  God  I  should  be  falling  |  into  greater  ignorance  than  169a 
all.    Ye,  therefore,  committed  a  grievous  sin  in  saying  that  I  alone  ^ 
know  the  truth.     And  I  tell  you  that,  if  ye  said  this  to  tempt  me, 
your  sin  is  greater  still/ 

Then  Jesus,  Seeing  that  all  held  their  peace,  said  again : 
'  Though  I  be  not  alone  in  Israel  knowing  the  truth,  I  alone  will 
speak ;  wherefore  hearken  to  me,  since  ye  have  asked  me. 

'  All  things  created  belong  to  the  Creator,  in  such  wise  that 
nothing  can  lay  cjajm^to__any_thjng.  Thus  soul,  sense,  flesh,  time, 
g&ods,  and  honour,  all  are  God's  possessions0,  so  that  if  a  man  receive 
them  not  as  God  willethd  he  becometh  a  robber.  And  in  like 
nTanner,  if  he  spend  them  contrary  to  that  which  God  willeth,  he 
is  likewise  a  robber.t  I  say,  therefore,  unto  you  that,  as  God 
liveth e  in  whose  presence  my  soul  standeth,  when  ye  take  time, 
saying : :  "  To-morrow  I  will  do  thus,  I  will  say  such  a  thing, 
I  will  go  to  such  a  place,"  and  not  saying :  "  If  God  will f,"  ye  are 
robbers :  And  ye  are  greater  robbers  when  ye  spend  |  the  better  16 9 h 
part  of  your  time  in  pleasing  yourselves  and  not  in  pleasing  ^ 
Gods,  and  spend  the  worse  part  in  God's  service:  then  are  ye 
robbers  indeed. 

'  Whoso  committeth  sin,  be  he  of  what  fashion  he  will,  is  a  robber ; 
for  he  stealeth  time  and  the  soul  and  his  own  life,  which  ought  to 
serve  God,  and  giveth  it  to  Satan,  the  enemy  of  God/ 


•  God  is  knowing.  b  There  is  no  one  else  save  God.  Inde.  c  God 
creator  and  owner.  d  God  is  owner.  e  By  the  living  God.  f  If 
it  pleases  God.  B  God  is  pleased. 

1  Cp.  Jas.  iv.  13,  15. 


358  THE  GOSPEL  OF  BARNABAS 

CLIV*. 

Lo  homo  adonque  che  a  .  lo  honore,  la  uita  he  la  roba 
quando  li  sera  robato  la  fachulta  sua  sara  apichato  il  ladro  . 
quando  li  sera  robato  la  tiita  sara  dechapitato  il  micidialle 
he  qnessto  he  iussto  perche  DIG  lo  ha  chomandato .  ma  quando 
sera  robato  lo  honore  al  prossimo  perche  non  e  messo  sopra  la 
chroce  il  ladro  .  he  forsi  milgiore  la  roba  dello  honore  .  ha 
forsi  chomandato  DIG  che  chi  roba  la  roba  sia  punito  he  chi 
roba  la  uitta  chon  la  roba  sia  punito  .  ma  chi  roba  lo  honore 
170a  sia  saluo  certo  no  J  perche  per  la  mormoratione  di  padri 
9 '  nosstri  non  hetrorno  nella  terra  di  promissione  .  ma  sibene 
li  suoi  fioli  he  per  quessto  pechato  li  serpenti  ne  ocissero 
circha  setanta  millia  del  nosstro  popullo  .  Viue  Diob  alia 
chui  pressenzza  sta  la  anima  mia  che  he  degno  di  maggiore 
pena  cholui  che  roba  lo  honore  di  cholui  che  roba  la  roba 
he  la  uita  allo  homo  .  he  cholui  che  asscolta  il  mormoratore 
he  similmente  reo  perche  uno  riceue  satana  sopra  la  linggua 
he  lo  altro  dentro  le  horechie  .  si  sconsumauano  li  farissei 
questo  sentendo  perche  nom  poteuano  chondanare  il  suo 
parllare  .  allora  si  apresso  ha  iessu  uno  dottore  he  diseli 
maesstro  bono  diame  per  qualle  chagione  DIG  non  choncesse 
il  formento  he  il  porno  alii  nosstri  padri  .  sapendo  che  loro 
doueuano  chassoare  certo  che  elgi  doueua  concederli  il  for 
mento  houero  non  lassarlo  uedere  al  homo  .  Rissposse  iessu 
homo  tu  mi  chiami  bono  ma  heri  perche  sollo  DIG  he  bono c  . 
he  molto  piu  heri  ha  dire  perche  DIG  non  ha  fato  sechondo  il 
tuo  ceruello  .  Ma  pero  ti  risspondero  al  tutto  onde  ti  dicho  | 
che  DIG  chreatore d  nosstro  nel  hoperare  non  si  chonforma 
'  ha  noi  .  pero  non  e  licito  alia  chreatura  di  cerchare  il  moddo 
he  chomodita  sua  ma  sibene  lo  honore  di  DIG  chreatore d 
suo  .  onde  la  chreatura  dipendi  dal  chreatore  he  non  il 
chreatore  dipendi  dalla  chreatura  .  Viue  Diob  alia  chui 
pressenzza  sta  la  anima  mia  che  se  DIG  choncedeua  ogni 

)y^"  b    "f-  <uta. 

4)1.  d 


JESUS  AND  THE  DOCTOR  359 

CLIV  a. 

'  The  man,  therefore,  who  hath  honour,  and  life,  and  goods — when, 
his  possessions _are  stolen,  the  robber  shall  be  hanged;  when  his 
life^is  taken,  the  murderer"  shall  "EeTieheaded. A~nd  this  is  just, 
for  God  hath  so  commanded.     But  when  a  neighbour's  honour  is 
taken  away,  why  is  not  the  robber  crucified  1    Are  goods,  forsooth, 
better  Tlian    honour?     Hath  God,  forsooth,  commanded   that   he 
who  taketh  goods  shall  be  punished  and  he  that  taketh  life  with 
goods  shall  be  punished,  but  he  that  taketh  away  honour  shall  go  ^ 
free  ?     Surely  not ;  |  for  by  reason  of  their  murmuring  our  fathers  170a 
entered  not  into  the  land  of  promise 1,  but  only  their  children.  (l69") 
And  for  this  sin  the  serpents  slew  about  seventy  thousand  of  our 
people 2. 

'  As  God  liveth  ^in^wjip^o^iresencemy  soul  standeth,  he  that         ^ 
steaTeth  honour  is  worthy  of  greater  pumslrnrcnir' than  he   that       // 
"robbeth  a  man  of  goods  and  of  life.     And  he  that  hearkenetti  to  ^Q^7. 
The  inurmurer  iFltfewise  guilty,  for  the  one  receiveth  Satan  on 
his  tongue  and  the  other  in  his  ears.' 

The  Pharisees  were  consumed  [with  rage]  at  hearing  this, 
because  they  were  not  able  to  condemn  his  speech3. 

Then  there  drew  nigh  to  Jesus  a  doctor,  and  said  to  him : 
'  Good  master 4,  tell  me,  wherefore  God  did  not  grant  corn  and 
fruit5  to  our  fathers?  Knowing  that  they  must  needs  fall,  surely 
he  should  have  allowed  them  corn,  or  not  have  suffered  men 
to  see  it.' 

Jesus  answered:  '  Man,  thou  callest  me  good,  but  thou  errest^ 

for  God  alone  is  good  °.     And  much  more  dost  thou  err  in  asking 
VHy  God  TmfffnoTdone  according  to  thy  brain.     Yet  I  will  answer 
thee  all.  I  tell  thee,  then,  |  that  God  our  creator  d  in  his  working  con-  170h 
formeth  not  himself  to  us,  wherefore  it  is  not  lawful  for  the  creature  (l69b) 
to  seek  his  own  way  and  convenience,  but  rather  the  honour  of  God 
his  creator  d,  in  order  that  the  creature  may  depend  on  the  Creator 
and  not  the  Creator  on  the  creature.     As  God  liveth b  in  whose 
presence  my  soul  standeth,  if  God  had  granted  everything  to  man, 


*  The  Chapter  on  assistance.  b  By  the  living  God.  °  God  is 

good.  d  God  creates. 


1  See  Num.  xiv.  29,  30.        a  See  Num.  xxi.  5  sqq.       3  Cp.  Luke  xx.  26. 
Cp.  Luke  xviii.  18,  19.  5  So  Qoran  :  see  41*  (p.  91,  note  4). 


360  THE  GOSPEL  OF  BAENABAS 

chossa  al  homo  lo  homo  non  haueria  «honossiuto  essere 
seruo  di  DIG  .  onde  elgi  si  aueria  riputato  signore  del 
parradisso  pero  .  il  chreatore  il  qualle  he  benedeto  in  etterno 
li  proibite  il  cibo  azioche  lo  homo  stesse  sogetto  ha  lui  . 
he  ti  dicho  in  uerita  che  cholui  il  qualle  ha  chiaro  il  lume 
delli  hochij  suoi  oggni  chossa  uede  chiaro  he  nelle  isstese 
tenebre  chaua  luce  .  il  che  non  fa  il  ciecho  onde  ti  dicho 
che  se  lo  homo  nom  pechaua  non  chonossceria  io  ne  tu  la 
misserichordia  di  DIG  he  la  iustitia  sua  .  he  se  DIG  faceua  lo 
homo  impechabille  saria  stato  equalle  ha  DIG  in  talle  chossa  . 
pero  DIG  benedeto  chreo  lo  homo  bono  he  iussto*  ma  libero 
171a  di  fare  quello  che  li  piaze  quajto  alia  propia  uitta  he  sallute 
ouero  danatione  .  si  stupite  il  dotore  quessto  sentendo  he  si 
parti  chonfusso  . 

CLV  b. 

Allora  il  pontifice  chiamo  dui  uechi  sacerdoti  sachreta- 
mente  .  he  li  mando  ha  iessu  il  qualle  hera  usscito  del 
tempio  he  sedeua  nel  porticho  di  sallamone  asspetando  la 
oratione  di  mezzo  giorno  per  orare  .  he  appresso  disse  haueua 
li  suoi  dissepoli  chon  grande  moltitudine  di  popullo  .  si 
apressorno  ha  iessu  li  sacerdoti  he  dissero,  maesstro  per  qualle 
chagione  mangio  lo  homo  il  formento  he  il  porno  .  DIG  uolsse 
che  lui  lo  magiasse  ouero  no  he  quessto  dissero  tentandollo  . 
perche  se  lui  diceua  DIG  uolsse  uolleuano  risspondere  cho  dire 
perche  il  proibite  .  he  se  lui  diceua  DIG  non  uolsse  uolleuano 
dire  adonque  lo  homo  polle  piu  di  DIG  posia  che  hopera 
chontra  la  uollonta  di  DIG  .  Risspose  iessu  la  uosstra  dimanda 
he  chome  la  uia  sopra  il  monte  che  habia  alia  desstra  he  alia 
sinistra  il  precipitio  .  ma  chaminero  nel  mezzo  il  che  inten- 
dendo  |  li  sacerdoti  si  confusero  uededo  che  elgi  chonosceua 
)  ji  joro  cnuore  .  allora  disse  iessu  ogni  homo  per  hauere 
neccessita  hopera  per  suo  utille  ogni  chossa  .  Ma  DIOC  il 
quale  non  ha  bissogno  di  chossa  ueruna  opero  per  beneplacito 

U. 


OF  THE  FORBIDDEN  FRUIT  361 

man  would  not  have  known  himself  to  be  God's  servant  ;  and  so 
he  would  have  accounted  himself  lord  of  paradise.  Wherefore  the 
Creator,  who  is  blessed  for  evermore,  forbade  him  the  food,  in  order 
that  man  might  remain  subject  to  him. 

And  verily  I  say  unto  you,  that  whoso  hath  the  light  of  his  eyes 
clear  seeth  everything  clear,  and  draweth  light  even  out  of 
darkness  itself;  but  the  blind  doeth  not  so.  Wherefore  I  say 
that,  if  man  had  not  sinned,_neither^nor  thou  would  have  known 
the  mercy  of  God  and  his  righteousness.  And  if  God  had  made 
man  incapable  of  sin  he  would  have  been  equal  to  God  in  that 
matter;  wherefore  the  blessed  God  created  man  good  and  righteousa, 
but  free  to  do  that  which  he  pleaseth  in  j  regard  to  his  own  life  171a 
and  salvation  or  damnation.' 


"    The  doctor  was  astounded  when  he  heard  this,  and  departed  in 
confusion. 

CLV  b. 

Then  the  high-priest  called  two  old  priests  secretly  and  sent 
them  to  Jesus,  who  was  gone  out  of  the  temple,  and  was  sitting  in 
Solomon's  porch  l,  waiting  to  pray  the  midday  prayer.  And  near 
him  he  had  his  disciples  with  a  great  multitude  of  people. 

The  priests  drew  near  to  Jesus  and  said  :  '  Master,  wherefore 
did  man  eat  corn  and  fruit  1  2  Did  God  will  that  he  should  eat 
it,  or  no  1  '  And  this  they  said  tempting  him  ;  for  if  he  said  : 
'  God  willed  it,'  they  would  answer  :  '  Why  did  he  forbid  it  ?  ' 
and  if  he  said  :  '  God  willed  it  not,'  they  would  say  :  '  Then  man 
hath  more  power  than  God,  since  he  worketh  contrary  to  the  will 
of  God.' 

Jesus  answered  :  '  Your  question  is  like  a  road  over  a  mountain, 
which  hath  a  precipice  on  the  right  hand  and  on  the  left;  but 

I  will  walkJn  the  middle.' 

•*•  — 

When  they  heard  this  |  the  priests  were  confounded,  perceiving  171b 
that  he  knew  their  heart.  (I7° 

Then  said  Jesus  :  '  Every  man,  for  that  he  hath  need,  worketh 
everything  for  his  own  use.  But  God  c,  who  hath  no  need  of  any 
thing,  wrought  according  to  his  good  pleasure.  Wherefore  in 


a  God  did  not  create  Adam  except  with  truth.   Inde.         b  The  Chapter 
of  the  liberal.         c  God  is  rich. 


1  Cp.  John  x.  23.  2  Cp.  42*  (p.  93)  :  for  the  forbidden  fruit,  see 

Qoran  ii  (s.  init.)  and  vii  (nut.).     The  commentators  explain  it  as  'corn.' 
See  Sale's  note  on  ii. 


362  THE  GOSPEL  OF  BARNABAS 

suo  .  onde  chreando  lo  homo  lo  chreo  libero  azioche  elgi 
chonossesi  DIG  non  hauere  bissogno  di  lui  .  uerbi  gratia 
chome  fa  uno  Re  il  qualle  per  mosstrare  la  sua  richezza 
he  perche  li  serai  suoi  lo  ammino  piu  dona  liberta  alii  suo 
serai  .  pero  DIG  chreo*  lo  homo  libero  azioche  molto  piu 
ammassi  il  suo  chreatore  he  chonossesi  la  sua  liberallita  . 
che  se  bene  DIG  he  omnipotenteb  per  non  hauere  neccessita 
del  homo  .  auendollo  chreato  chon  la  omnipotenzza  il  lasscio 
libero  per  sua  liberallita0  talmente  che  potessi  resistere  al 
malle  he  fare  il  bene  .  che  se  bene  poteua  DIG  impedire  il 
pechato  non  uolsse  chontradire  ha  la  liberallita  suad  .  perche 
DIG  non  ha  chontraditione  azioche  auendo  hoperato  nel  homo 
la  omnipotenzza  he  liberallita  non  chontradi  al  pechare  del 
172a  homo  dicho  .  azioche  potessi  operare  nello  homo  la  missejri- 
^I?I  '  chordia  di  DIG  he  la  sua  iustitia6  .  he  in  segno  che  io  dicho 
la  uerrita  ui  dicho  che  il  pontiffice  uia  mandati  per  tentarmi 
he  quessto  he  il  fruto  del  suo  sacerdotio  .  si  partirno  li  uechij 
he  rinontiorno  il  tutto  al  pontifice  il  qualle  disse  chostui 
ha  il  diauollo  ha  dosso  che  li  renontia  ogni  chossa  .  perche 
elgi  asspira  alia  monarchia  sopra  issdraelle  ma  DIG  li 
prouedera  . 


Fata  la  oratione  di  mezzo  giorno  .  iessu  nel  uscire  del 
tempio  trouo  uno  ciecho  dal  uentre  della  madre  sua  .  lo 
interogorno  li  dissepoli  dicendo  maestro  chi  pecho  in  chostui 
il  padre  ouero  la  madre  che  perzio  elgie  nato  ciecho  . 
Risspose  iessu  ne  il  padre  ne  la  madre  pecho  in  chostui  ma 
DIO  lo  ha  chossi  chreato8  in  tesstimonio  dello  euangellio  . 
he  chiamato  il  ciecho  apresso  disse  sputo  in  terra  he  fece 
fanggo  he  quello  posse  sopra  li  hochij  del  ciecho  he  disseli  . 
ua  alia  lauanda  di  siloe  he  lauati,  andete  il  ciecho  he  lauatossi 
172b  riceuete  il  lume  .  onde  ritornando  ha  |  chassa  molti  che  lo 
^I71  '  inchontrauano  diceuano  .  se  cholui  fussi  ciecho  io  diria 


a    jjJli.    41)1.  b    »JjJ»    <»J]I. 

c    •}!)-»•    4lll.  ^    J-i^fr    4lll- 

Vll .  f  x. 


THE  MAN  BORN  BLIND  363 

creating  man  he  created  him  free  in  order  that  he  might  know       X^,<_*- 
that  God  had  no  need  of  him;    Verdi  grro?T^-»6-4lnth—  ar  King,  wh~o"""~          // 

" 


display  hTsT:icn^s7*ancrin  order  that  his  slaves  may  love  him 
more,     iveth  freedom  to  hisslavesg 


"~  God,  then,  created  a  man  free  in  order  that  he  might  love  his_ 
Creator  much  the  more  and  might  knowhis  bounty.     For  although 
God  is  omnipotent  b,  not  having  need  of  man,  having  created  him 
by  his  omnipotence,  he  left  him  free  by  his  bounty  °,  in  such  wise 
that   he   could  resist   evil  and  do  good.      For  although  God  had 
power  to  hinder  sin,  he  "wouldnot  contradict  his  own  bounty d 
(for  God  hath  no  contradiction)  in  order  that,  his  omnipotence 
and  bounty  having  wrought  in  man,  he  should  not  contradict  sin 
in  man,  I  say,  in  order  that  in  man  might  work  the  mercy  |  of  172a 
God  and  his  righteousness  e.    And  in  token  that  I  speak  the  truth,  (17ia) 
I  tell  you  that  the  high-priest  hath  sent  you  to  tempt  me,  and  this 
is  the  fruit  of  his  priesthood.' 

The  old  men  departed  and  recounted  all  to  the  high-priest,  who 
said :  '  This  fellow  hath  the  devil  at  his  back,  who  recounteth 
everything  to  him ;  for  he  aspireth  to  the  kingship  over  Itrael ; 
but  God  will  see  to  that.' 

CLVK 

When  he  had  made  the  midday  prayer1,  Jesus2,  as  he  went  out 
of  the  temple,  found  one  blind  from  his  mother's  womb.  His 
disciples  asked  him  saying :  '  Master,  who  sinned  in  this  man,  his 
father  or  his  mother,  that  he  was  born  blind  1 ' 

Jesus  answered :  '  Neither  his  father  nor  his  mother  sinned  in 
him,  but  God  created «  him  so,  for  a  testimony  of  the  Gospel.' 
And  having  called  the  blind  man  up  to  him  he  spat  on  the  ground 
and  made  clay  and  placed  it  upon  the  eyes  of  the  blind  man  and 
said  to  him  :  '  Go  to  the  pool  of  Siloam  and  wash  thee  ! ' 

The  blind  man  went,  and  having  washed  received  light;  where 
upon,  as  he  returned  |  home,  many  who  met  him  said :  '  If  this  1721' 
man  were  blind  I  should  say  for  certain  that  it  was  he  who  was  ^I71 


•  God  is  the  Creator.         b  God  is  of  old.         •  God  is  liberal.         d  God 
is  just.  •  God  gracious  and  just.  f  The  Chapter.  &  GO(J  [s 

the  Creator. 


1  See  note  on  87*  (p.  193,  note  4).  2  See  John  ix.  1-24. 


364  THE  GOSPEL  OF  BARNABAS 

certo  che  lui  essere  quello  che  sedeua  alia  porta  bella  del 
tempio  .  altri  diceuano  elgie  esso  ma  chome  elgia  riceuto 
il  lume  he  lo  tratenetero  dicendo  sei  tu  il  ciecho  che  sedeua 
alia  porta  bella  del  tempio  .  Risspose  lui,  io  son  lui  he 
perche  .  Dissero  loro  hor  chome  riceuessti  la  ueduta  .  Risspose 
lui  uno  homo  fece  fango  sputando  in  terra  he  quello  fango 
mi  apossto  sopra  li  hochij  he  disse  ha  me  .  ua  he  lauati 
alia  lauanda  di  siloe,  io  son  andato  he  son  lauato  he  hora 
uedo  che  sia  benedeto  DIG  de  issdraelle  .  peruenuto  il  ciecho 
nato  di  nouo  alia  porta  bella  del  tempio  si  riempi  tutto 
ierussalem  di  talle  chossa  onde  fu  menato  al  principe  di  sacer- 
doti  .  il  qualle  con  li  sacerdoti  he  farissei  trataua  chontra 
di  iessu  .  lo  interogo  il  pontifice  dicendo  homo  sei  tu  nato 
ciecho  .  si  rissposse  lui  .  hora  da  gloria  ha  DIG  disse  il 
pontifice  he  dici  qual  proffeta  tie  aparuto  in  sonio  che  ti 
habia  illuminate  .  elgi  stato  il  padre  nosstro  abraham  ouero 
moisse  seruo  di  DIG  ouero  alchuno  altro  proffeta  perche  altri 
173a  nom  possono  fare  talle  chossa  .  Risspose  il  ciecho  najto,  ne 
'  habraham  ne  moisse  ne  ueruno  proffeta  ho  ueduto  in  sonio 
che  mi  habia  sanato  .  ma  sedendo  alia  porta  del  tempio  uno 
homo  feceme  li  andare  hapresso  he  fato  fanggo  di  terra 
chon  il  sputo  suo  .  mi  messe  di  quello  fango  sopra  li  hochij 
he  mandomi  ha  la  lauanda  di  siloe  al  lauarmi  onde  andai 
he  mi  son  lauato  he  ritornai  chon  il  lume  deli  mei  hochij  . 

10  interogo  il  pontifice  del  nome  di  talle  homo  .  Risspose 

11  ciecho  nato  lui  non  mi  disse  il  suo  nome  ma  uno  homo 
che  uisste  quessto  mi  chiamo  he  disse  ua  he  lauati  chome 
ha  deto  quello  homo  .  perche  elgie  iessu  nazareno  proffeta 
he  santo  di  DIO  de  issdrael  .  Disse  allora  il  pontiffice  forsi 
hogidi  tia  sanato  che  he  sabbato  .  Risspose  il  ciecho  ogidi 
mia  sanato  .  Disse  il  pontiffice  hora  uedi  chome  he  pechatore 
chostui  che  non  hosserua  il  sabbato  . 

CLVII. 

Risspose   il   ciecho   nato  .  che   lui   sia   pechatore   io   non 
il  so  ma  quessto  so  che  essendo  ciecho  lui  mia  illuminate  . 


•W1-*  ^        '.  — V-a^V    ?      /V.  »1> i    -^-. 

THE  MAN  BORN  BLIND  365 

wont  to  sit  at  the  beautiful  gate  of  the  temple.'  Others  said  : 
'  It  is  he,  but  how  hath  he  received  light  ? '  And  they  accosted 
him  saying :  '  Art  thou  the  blind  man  that  was  wont  to  sit  at  the 
beautiful  gate  of  the  temple  1 ' 

He  answered  :   '  I  am  he — and  wherefore  1 ' 

They  said  :  '  Now  how~didst  thou  receive  thy  sight  ? ' 

He  answered :  '  A  man  made  clay,  spitting  on  the  ground,  and 
this  clay  he  placed  upon  mine  eyes  and  said  to  me  :  "  Go  and  wash 
thee  in  the  pool  of  Siloam."  I  went  and  washed,  and  now  I  see : 
blessed  be  the  God  of  Israel ! ' 

•  "When  the  man  born  blind  was  come  again  to  the  beautiful  gate 
of  the  temple,  all  Jerusalem  Was  filled  with  the  matter.  Wherefore 
he  was  brought  unto  the  chief  of  the  priests,  who  was  conferring 
with  the  priests  and  the  Pharisees  against  Jesus. 

The  high-priest  asked  him,  saying  :   '  Man,  wast  thou  born  blind?' 

'  Yea/  he  replied. 

'  Now  give  glory  to  God,'  said  the  high-priest,  '  and  tell  us  what 
prophet  hath  appeared  to  thee  in  a  dream  and  given  thee  light. 
Was  it  our  father  Abraham,  or  Moses  the  servant  of  God,  or  some 
other  prophet  1  PWjrthers  could  not  do  such  a  thing. 

The  man  born  blind  replied :  |  '  Neither  Abraham  nor  Moses,  nor  173a 
any  prophet  have  I  seen  in  a  dream  and  been  healed  by  him,  but  ^12 
as  I  sat  at  the  gate  of  the  temple  a  man  made  me  come  near  to 
him  and,  having  made  clay  of  earth  with  his  spittle,  put  some  of 
that   clay  upon   mine  eyes  and  sent  me  to  the  pool  of  Siloam 
to  wash ;  whereupon  I  went,  and  washed  me,  and  returned  with 
the  light  of  mine  eyes.' 

The  high-priest  asked  him  the  name  of  that  man. 

The  man  born  blind  answered :  '  He  told  me  not  his  name,  but 
a  man  who  saw  him  called  me  and  said:  "Go  and  wash  thee  as 
that  man  hath  said,  for  he  is  Jesus  the  Nazarene,  a  prophet  and  an 
holy  one  of  the  God  of  Israel."  ' 

Then  said  the  high-priest :  '  Did  he  heal  thee  perchance  to-day, 
that  is,  the  Sabbath  1 ' 

The  blind  man  answered  :  '  To-day  he  healed  me.' 

Said  the  high-priest:  'Behold  now,  how  that  this  fellow  is  a 
sinner,  seeing  he  keepeth  not  the  Sabbath  ! ' 

CLVII. 

The  blind  man  answered  l :  '  Whether  he  is  a  sinner  I  know  not  ; 
but  this  I  know,  that  whereas  I  was  blind,  he  hath  enlightened  me.' 
1  See  John  ix.  25-34. 


366  THE  GOSPEL  OF  BARNABAS 

173b  Non  chredetero  quessto  li  farissei  pero  dissero  al  pon|tifice 
'  mandissi  per  il  padre  he  madre  sua  che  ci  dirano  la  uerita  . 
Mandorno  adonque  per  il  padre  he  madre  del  ciecho  li  qualli 
uenuti  li  interoggo  il  pontifice  dicendo  chostui  elgi  uosstro 
fiolo  .  Rissposero  loro  elgie  ueramente  nosstro  fiolo  .  Disse 
allora  il  pontifice  elgi  dice  di  essere  nato  ciecho  he  hora 
uede  chome  he  sucesso  la  chossa  .  Rissposero  il  padre  he 
madre  del  nato  ciecho  elglie  ueramete  nato  ciecho  ma  chome 
elgi  habia  riceuto  il  lume  noi  non  sapiamo  .  elgia  hetta  lui 
interrogate  he  ui  dira  la  uerita  onde  furno  licenziati  he  il 
pontifice  di  nouo  disse  al  ciecho  nato  .  Da  gloria  ha  DIG 
he  dicj  la  uerita  .  temetero  di  parllare  il  padre  he  madre 
del  ciecho  perche  hera  uenuto  uno  dechreto  dal  senate 
romano  .  che  niuno  douessi1  chontendere  per  iessu  proffeta 
de  iudei  sotto  pena  della  uita  il  che  haueua  impetrato  il 
presside  he  pero  dissero  lui  ha  hetta  lui  interogate  .  Disse 
dicho  il  pontifice  al  ciecho  nato  da  gloria  ha  DIG  he  dici  la 
uerita  perche  sapiamo  quessto  homo  che  tu  dici  hauerti 

174a  sanato  che  elgie  pechatore  .  Rissposse  il  ciecho  nato  J  che 
lui  sia  pechatore  non  il  so  ma  quessto  so  che  io  non 
uedeua  he  lui  mia  illuminate  .  certo  he  che  dal  principio 
del  monddo  insino  ha  quessta  hora  non  uie  stato  piu 
illuminate  uno  ciecho  nato  .  he  DIG  non  hesaudisse  li 
pechatori*  .  dissero  li  farissei  hor  chome  fece  quando  te 
illumine  .  si  marauilgio  il  ciecho  natto  allora  della  lore 
inchredullita  he  disse  .  io  uelo  ho  dito  he  perche  di  nouo 
me  interogate  non  uollete  hanchora  uoi  diuentare  suoi 
dissepoli  .  Io  malladi  allora  il  pontifice  dicendo  tu  sei  tutto 
nato  im  pechato  he  ci  uoi  hamaesstrare  ua  he  tu  diuenta 
dissepollo  di  talle  homo  .  perche  noi  siamo  dissepoli  di 
moisse  he  sapiamo  che  DIG  ha  parllato  ha  moisse  ma 
chostui  non  sapiamo  doue  elgi  si  sia  .  he  il  scatiorno  fuori 
della  sinagogga  he  tempio  proibiendoli  la  oratione  chon  li 
monddi  de  issdrael. 


1  MS.  douessi  douessi  (sic). 


THE  MAN  BOHN  BLIND  367 

The  Pharisees  did  not  believe  this;   so  they  said  to  the  high- 
priest  :  |  '  Send  for  his  father  and  mother,  for  they  will  tell  us  the  173b 
truth.'      They  sent,  therefore,  for  the  father  and  mother   of  the  (I72  ' 
blind  man,  and  when  they  were  come  the  high-priest  questioned 
them  saying  :   '  Is  this  man  your  son  1 ' 

They  answered:   'He  is  verily  our  son.' 

Then  said  the  high-priest :  '  He  saith  that  he  was  born  blind, 
and  now  he  seeth  ;  how  hath  this  thing  befallen  ?' 

The  father  and  mother  of  the  man  born  blind  replied  :  '  Verily 
lie  was  born  blind,  but  how  he  may  have  received  the  light,  we 
know  not;  he  is  of  age,  ask  him  and  he  will  tell  you  the 
truth.' 

Thereupon  they  were  dismissed,  and  the  high-priest  said  again 
to  the  man  born  blind  :  '  Give  glory  to  God,  and  speak  the  truth.' 

(Now  the  father  and  mother  of  the  blind  man  were  afraid  to 
speak,  because  a  decree  had  gone  forth  from  the  Roman  senate 
that  no  man  might  contend  for  Jesus,  the  prophet  of  the  Jews, 
under  pain  of  death :  this  decree  had  the  governor  obtained — 
wherefore  they  said  :  '  He  is  of  age,  ask  him.') 

The  high  priest,  then,  said  to  the  man  born  blind :  '  Give  glory 
to  God  and  speak  the  truth,  for  we  know  this  man,  whom  thou 
Bayest  to  have  healed  thee,  that  he  is  a  sinner.' 

The  man  born  blind   answered :   |    '  Whether  he  be  a  sinner,  174a 
I  know  not;  but  this  I  know,  that  I  saw  not  and  he  hath  en- 
lightened  me.     Of  a  surety,  from  the  beginning  of  the  world  to 
this  hour,  there  hath  never  yet  been  enlightened  one  who  was  born 
blind  ;   and  God  would  not  hearken  to  sinners  a.' 

Said  the  Pharisees :  '  Now  what  did  he  when  he  enlightened 
thee  ] ' 

Then  the  man  born  blind  marvelled  at  their  unbelief,  and  said : 
'  I  have  told  you,  and  wherefore  ask  ye  me  again  ?  Would  ye  also 
become  his  disciples  1 ' 

The  high-priest  then  reviled  him  saying  :  '  Thou  wast  altogether 
born  in  sin,  and  wouldst  thou  teach  us  ?  Begone,  and  become  thou 
disciple  of  such  a  man  !  for  we  are  disciples  of  Moses,  and  we 
know  that  God  hath  spoken  to  Moses,  but  as  for  this  man,  we 
know  not  whence  he  is.'  And  they  cast  him  out  of  the  synagogue 
and  temple,  forbidding  him  to  make  prayer  with  the  clean  among 
Israel. 


a  Neither  was  the  prayer  of  the  evil-doers  but  in  error.    Inde.   From 
Surah  xiii.  15,  where  however  ^j >sl5sJ!  is  read. 


368  THE  GOSPEL  OF  BARNABAS 

CLVID>. 

Andossi  il  ciecho  nato  ha  trouare  iessu  il  quale  il  choforto 
174b  dicendo  .  in  niuno  tempo  fosti  chossi  beato  chojme  sei  hora 

(i73b)  •  • 

perche  sei  da  DIO  nosstro  benedeto  il  qual  parllo  per  dauit 
padre  nosstro  he  proffeta  suo  chontra  li  amici  del  monddo  . 
dicendo  loro  malladiscono  he  io  benedissco  he  per  michea 
proffeta  disse  .  io  malladisco  le  uosstre  benedictione  .  perche 
non  he  tanto  chontrario  la  terra  allo  haere  la  aqua  al  f  uocho  . 
la  luce  alle  tenebre  il  chaldo  al  fredo  he  Io  hamore  allo  hodio 
quanto  ha  chontrario  DIO  il  uollere  dal  uollere  del  monddo  . 
Io  interogorno  adonque  li  dissepoli  dicendo  signore  grande 
sono  le  tui  parolle  pero  dici  il  sensso  perche  hora  noi  no  le 
intediamo  .  Rissposse  iessu  quando  chonosserete  il  monddo 
uederete  che  io  ho  deto  il  uero  .  he  chossi  chonosscerete  la 
uerita  in  ogni  proffeta  sapiate  adoque  che  tre  sorte  de  monddi 
intun  sollo  uochabolo  si  chomprende  .  luno  he  chiamato  li 
cieli  chon  la  terra  aqua  haere  he  fuocho  chon  tutte  le  chosse 
inferiore  allo  homo  .  hora  quessto  monddo  he  in  tutto  sechondo 
la  uollonta  di  DIO  perche  chome  dice  dauit  proffeta  di  DIO  . 
175a  DIO  lia  dato  uno  precceto  il  qualle  |  non  preterisscono  .  il 
'  sechondo  he  chiamato  tutti  li  homeni  chome  se  chiama  la 
chassa  di  uno  non  per  li  muri  ma  per  la  familgia  .  hora 
quessto  monddo  hanchora  amma  DIO  b  perche  naturalmente 
dessiderano  DIO  .  talmente  che  quanto  alia  natura  ogniuno 
dessidera  DIO  .  sebene  herano  nel  cerchare  DIO  he  sapete 
perche  tutti  dessiderano  DIO  perche  ogniuno  dessiderano  l  uno 
bene  inffinito  .  senza  ueruno  male  il  che  he  sollo  DIOC  che 
pero  il  misserichordiosso  DIO  ha  mandate  li  suoi  2  proffeti  ha 
quessto  monddo  per  sua  sallute  .  il  terzo  monddo  he  la 
praua  chonstitutione  delli  homeni  di  pechare  che  sie  chon- 
uertito  in  legie  chontra  DIO  chreatore  del  monddo  d  .  la  quale 
fa  Io  homo  diuentare  simille  alii  demonij  innimici  di  DIO  . 


^l^i.  4)|.  d  jJU. 

So  MS.  2  MS.  suo  (sic). 


THE  WORLD  OF  THREE  KINDS  369 


CLVIII a. 

The  man  born  blind l  went  to  find  Jesus,  who  comforted  him  174h 
saying:  'At  no  time  hast  thou  been  so  blessed  as  |  thou  art  now,  CX73  ) 
for   thou   art  blest  of  our  God  who   spake  through   David2,   our       /l 
father  and  his  prophet,  against  the  friends  of  the  world,  saying  :     f 
"  They  curse  and  I  bless";  and  by  Micah3  the  prophet  he  said:     ^ /* — *" 

"I  curse  your  blessing.      For  earth  is  not  so  contrary  to  air,  water // 

to  fire,  lignTto  darkness,  cold  to  heat,  or  love  to  hate,  as  is  the  will 
that  God  hath  contrary  to  the  will  of  the  world.' 

The  disciples  accordingly  asked  him,  saying :  '  Lord,  great  are 
thy  words  ;  tell  us,  therefore,  the  meaning,  for  as  yet  we  understand 
not.' 

Jesus  answered  :  '  "When  ye  shall  know  the  world,  ye  shall  see 
that  I  have  spoken  the  truth,  and  so  shall  ye  know  the  truth  in 
every  prophet. 

'  Know  ye,  then,  that  there  be  three  kinds  of  worlds  compre 
hended  in  a  single  name :  the  one  standeth  for  the  heavens  and 
the  earth,  with  water,  air  and  fire,  and  all  the  things  that  are 
inferior  to  man.  Now  this  world  in  all  things  followeth  the  will 
of  God,  for,  as  saith  David 4,  prophet  of  God :  "  God  hath  given 
them  a  precept  which  |  they  transgress  not."  175* 

'  The  second  standeth  for  all  men,  even  as  the  "  house  of  such  an 
one"  standeth  not  for  the  walls,  but  for  the  family.  Now  this 
world,  again,  loveth  God  b  ;  because  by  nature  they  long  after  God, 
forasmuch  as  according  to  nature  every  one  longeth  after  God, 
even  though  they  err  in  seeking  God.  And  know  ye  wherefore 
all  long  after  God?  Because  they  long  every  one  after  an  infinite 
good  without  any  evil,  and  this  is  God  alone0.  Therefore  the 
merciful  God  hath  sent  his  prophets  to  this  world  for  its  salvation. 

'  The  third  world  is  men's  fallen  condition  of  sinning,  which, 
hath  transformed  itself  into  a  law  5  contrary  to  God,  the  creator  of 
the  world  d.  This  maketh  man  become  like  unto  the  demons,  God's 


a  Chapter  of  the  world.        b  God  did  not  create  save  with  justice.   Inde. 
(Surah  x.  5.)  c  God  is  best,  greatest.  d  God  is  the  merciful, 

and  sends  messengers  and  creates. 


1  Cp.  John  ix.  35.      J  Cp.  Psa.  cix.  28.     3  Mai.  ii.  2.     *  Psa.  cxlviii.  6b 
5  Cp.  Rom.  vii.  21  sqq. 

EAOQ  B  b 


370  THE  GOSPEL  OF  BARNABAS 

hora  quessto  monddo  DTO  nosstro  hodia  talmente  che  se  li 
proffeti  hauessero  ammato  quessto  monddo  che  chredete  uoi  . 
certo  he  che  DIG  li  haueria  leuato  la  proffetia  he  che  sto  dire  . 
Viue  DIG*  alia  chui  presezza  sta  la  anima  mia  che  quando 
uenira  il  nontio  di  DIG  b  al  monddo  se  elgi  pilgiassi  ammore  ha 
17  5b  questo  I  monddo  trissto  .  certo  he  che  DIG  li  leuarebe  quanto 

(i74b)          . 

elgia   donato  chreandollo  c  he   il  reprobarebe   tanto   he   DIG 
chontrario  ha  quessto  monddo  . 

CLIX  d. 

Rissposero  li  dissepoli  .  ho  maesstro  grandissime  sono  le  tui 
parolle  pero  habici  misserichordia  che  noi  no  le  intendiamo  . 
Disse  iessu  chredete  forsse  uoi  che  DIG  habia  chreato  il  nontio 
suo  e  per  suo  riualle  che  debia  uollere  agualgiarsi  ha  DIG  . 
certo  no  ma  si  bene  chome  suo  bon  seruo  che  non  debia 
uollere  quello  che  non  uolle  il  suo  signore  .  Voi  nom  potete 
intendere  quessto  perche  non  chonossete  che  chossa  sia 
pechato  pero  asscoltate  le  mie  parolle  .  in  uerita  in  uerita 
ui  dicho  che  il  pechato  nom  polle  nasscere  nello  homo  se 
non  per  chontradire  ha  Diof  essendo  che  sollo  he  pechato 
quello  che  DIG  non  uolle  talmente  .  che  quanto  DIG  uolle 
he  allienissimo  da  pechato  s  .  onde  se  li  nosstri  pontifici  he 
sacerdoti  chon  li  farissei  mi  perseguitassero  perche  il  popullo 
176*  de  issdraelle  mia  chiajmato  DIG  fariano  chossa  gratta  ha 
DIG  he  DIG  li  premiarebe  .  ma  perche  mi  perssequitano  al 
chontrario  essendo  che  non  uolgiono  chio  dicha  la  uerita 
chome  hano  chontaminato  il  libro  di  moisse  .  he  quello  di 
dauit  proffeti  he  ammici  di  DIG  chon  le  loro  traditionih  he 
pero  mi  odiano  he  dessiderano  la  mia  morte  .  pero  DIG  lia 
in  habominatione  .  ditemi  moisse  ammazzo  homeni  he  achab 
ammazzo  homeni  he  adonque  quessto  tutto  uno  homicidio 
certo  no  .  perche  moisse  ammazzo  li  homeni  per  disstrugere 


«   il  J^.  f  [^   ^J   UU>    Jy*. 

l  Jbo  il  j^j  U  j  1ju»lj  t_5L«J 
juq   ^   JiXJl  cLJd/-3 


OF  THE  NATURE  OF  SIN 


371 


enemies.  And  this  world  our  God  hateth  so  sore  that  if  the 
prophets  had  loved  this iworld— what  think  ye  1 — assuredly  God 
would  have  taken  from  them  their  prophecy.  And  what  shall 


I  say!    As  God  liveth  a,  in  whose  presence  iny  soufstandeth,  when 
the  messenger  of  Godb  shall  come  to  the  world,  if  he  should  con 
ceive  love  towards  this  |  evil  world,  assuredly  God  would    take  175k 
away  from  him  all  that  he  gave  him  c  l  when  he  created  him,  and  (I74b) 
would  make  him  reprobate  :  so  greatly  is  God  contrary  to  this 
world.' 

CLIX  a. 

The   disciples  answered  :    '  0  master,  exceeding  great  are   thy 
words,  therefore  have  mercy  upon  us,  for  we  understand  them  not.' 

Said  Jesus :  '  Think  ye  perchance  that  God  hath  created  his 
messenger  e  to  be  a  rival,  who  should  be  fain  to  make  himself  equal 
with  God  ?  Assuredly  not,  but  rather  as  his  good  slave,  who 
should  not  will  that  which  his  Lord  willeth  not.  Ye  are  not  able 
to  understand  this  because  ye  know  not  what  a  thing  is  sin. 
Wherefore  hearken  unto  my  words.  Verily,  verily,  I  say  unto  you, 
sin  cannot  arise  in  man  save  as  a  contradiction  of  God f,  seeing 
ThaT  fliat  only  is  sin  which  God  willeth  not^j^insormich  that  all 
thaTGod  willeth  is  most  alien  from  sin  s.  Accordingly,  if  our  high- 
priesti  and  priests,  wltTT  the~PharTsees,  persecuted  me  because  the 
people  of  Israel  hath  called  me  |  God  3,  they  would  be  doing  a  thing  176a 
pleasing  to  God,  and  God  would  reward  them;  but  because  they 
persecute  me  for  a  contrary  reason,  since  they  will  not  have  me 
say  the  truth,  how  they  have  contaminated  the  book  of  Moses  and 
that  of  David,  prophets  and  friends  of  God,  by  their  traditions  n, 
and  therefore  hate  me  and  desire  my  death — therefore  God  hath 
them  in  abomination. 

'  Tell    me — Moses    slew    men  and  Ahab  slew  men — is   this   in 
each  case  murder?     Assuredly  not;    for  Moses  slew  the  men  to 


^C^< — ^ 


*•  By  the  living  God.  b  The  prophet  of  God.  c  God  is  the  bestower. 
d  Chapter  of  what  is  unlawful.  e  The  prophet  of  God.  f  Explana 
tion  of  the  unlawful.  g  The  unlawful  is  what  is  not  willed  by  God, 
who  alone  is  exalted,  and  what  he  wishes  is  not  unlawful.  Inde.  h  The 
Jews  change  the  words  after  they  have  been  set.  Inde. 


1  Cp.  io3b  (pp.  225,  226). 
cp.  btlow,  178b  (p.  377). 


2  Characteristic  Mohammedan  doctrine  : 

3  See  49b  (p.  113,  note  i). 

B  b  2 


372  THE  GOSPEL  OF  BARNABAS 

la  iddolatria  he  chonsseruare  il  chulto  di  DIG  uero  a  .  ma  hachab 
ammazo  li  homeni  per  disstrugere  il  chulto  di  DIG  uero*  he 
chonsseruare  la  iddolatria  .  onde  ha  moisse  si  chonuertite  in 
sachrificio  lo  ammazare  li  homeni  he  ha  achab  si  chonuersse  in 
sachrilegio  .  talmente  che  una  opera  isstessa  feze  quessti  dui 
chontrarij  effeti  .  Viue  DIG  b  alia  chui  pressenzza  sta  la  anima 
mia  ehe  se  satana  hauessi  parllato  alii  angioli  per  uedere 
chome  loro  ammauano  DIG  che  lui  non  saria  riprobato  da  DIG  . 

176b  ma  perche  cercho  |  di  desuiarli  da  DIG  pero  he  riprobato  . 

'I75  '  Kissposse  cholui  che  scriue  hor  chome  se  intende  quel  deto  in 
michea  proffeta  della  bugia  che  chomando  DIG  che  fussi  deta 
per  bocha  di  falssi  proffeti  chome  e  scrito  nel  libro  di  re  de 
isdrahele  .  Rissposse  iessu  ho  barnaba  recita  uno  pocho  tutto 
il  sucesso  che  uederemo  la  uerita  chiara  . 

CLX  c. 

Allora  disse  cholui  che  scriue  .  Daniel  proffetta  scriuendo 
li  successi  delli  Re  de  issdraelle  he  tirani  chossi  scriue  .  si 
chongrego  il  Re  de  issdraelle  chon  il  Re  di  iuda  per  chobatere 
chontra  li  fioli  de  belial  che  uole  dire  reprobi  che  herano  li 
amonitj  .  E  hessendo  l  sentati  in  sedia  ambi  dui  in  ssamaria 
iosafat  Re  di  iuda  he  achab  Re  de  issdraelle  .  stauano 
auanti  di  loro  quatro  cento  falssi  proffetti  li  quali  diceuano 
allo  Re  de  issdraelle  asscendo  chontra  li  amoniti  .  perche 
DIG  li  dara  nelle  mani  tui  he  disspergerai  hamon  .  Disse 
allora  iosafat  si  troua  quiui  alchuno  proffeta  del  DIG  di 
padri  nosstri  .  Rissposse  achab  uie  uno  sollo  il  qualle  he 
177a  nialligno  |  che  sempre  mi  predice  malle  il  quale  tengo  in 
pregione  t  e  quessto  elgi  disse  elgie  sollo  perche  quanti  si 
trouauano  herano  ammazati  per  dechreto  di  hachab  onde 
herano  li  proffetti  .  chome  ci  hai  deto  ho  maesstro  fuggiti 
sopra  li  monti  doue  non  habitauano  homeni  .  Disse  allora 
iosafat  manda  qui  per  lui  he  uediamo  quello  che  lui  dice; 
chomando  adonque  hachab  che  fussi  menato  hiuui  michea  . 


1  MS.  E  hessendo  he  essendo  (sic). 


AHAB  AND  MICAIAH 

destroy  idolatry  and  to  preserve  the  worship  of  the  true  Goda, 
but  Ahab  slew  the  men  to  destroy  the  worship  of  the  true  God :i 
and  to  preserve  idolatry.  Wherefore  to  Moses  the  slaying  of  men 
was  converted  into  sacrifice,  while  to  Ahab  it  was  converted  into 
sacrilege :  insomuch  that  one  and  the  same  work  produced  these 
two  contrary  effects.  __j 

'  As  God  liveth h,  in  whose  presence  my  soul  standeth,  if  Satan 
had  spoken  to  the  angels  in  order  to  see  how  they  loved  God, 
he  would  not  have  been  rejected  of  God,  but  because  he  sought  | 
to  turn  them  away  from  God,  therefore  is  he  reprobate.' 

Then  answered  he  who  writeth  :  '  How,  then,  is  to  be  understood 
that  which  was  said  in  Micaiah  the  prophet,  concerning  the  lie 
which  God  ordained  to  be  spoken  by  the  mouth  of  false  prophets, 
as  is  written  in  the  book  of  the  kings  of  Israel  ? ' 

Jesus  answered  :  '  0  Barnabas,  recite  briefly  all  that  befell,  that 
we  may  see  the  truth  clearly.' 

CLXC. 

Then  said  he  who  writeth :  '  Daniel  the  prophet,  describing  the 
history  of  the  kings  of  Israel  and  their  tyrants,  writeth  thus : 1 
"  The  king  of  Israel  joined  himself  with  the  king  of  Judah  to 
fight  against  the  sons  of  Belial  (that  is,  reprobates)  who  were 
the  Ammonites.  Now  Jehoshaphat,  king  of  Judah,  and  Ahab,  king 
of  Israel,  being  seated  both  on  a  throne  in  Samaria,  there  stood 
before  them  four  hundred  false  prophets,  who  said  to  the  king  of 
Israel :  '  Go  up  against  the  Ammonites,  for  God  will  give  them 
into  thy  hands,  and  thou  shalt  scatter  Ammon.' 

'  "  Then  said  Jehoshaphat :  '  Is  there  here  any  prophet  of  the  God 
of  our  fathers  1 ' 

'  "  Ahab  answered :   '  There  is  one  only,  and  he  is  evil,  |  for  he  177* 
always  predicteth  evil  concerning  me  ;  and  him  I  hold  in  prison.'  <• 
And  this  he  said,  to  wit,  "  there  is  only  one,"  because  as  many  as 
were  found  had  been  slain  by  decree  of  Ahab,  so  that  the  prophets, 
even  as  thou  hast  said,  O  Master,  were  fled  to  the  mountain  tops 
where  men  dwelt  not. 

'  "  Then  said  Jehoshaphat :  '  Send  for  him  here,  and  let  us  see 
what  he  saith.' 

'  "  Ahab  therefore  commanded  that  Micaiah  be  sent  for  thither, 

a  God  js  true.  b  By  the  living  God.  c  Chapter  of  the  stories— 

Micaiah  the  prophet. 

1  See  1  Kings  xxii.  3-31. 


374  THE  GOSPEL  OF  BARNABAS 

il  quale  uene  chon  le  chatene  alii  piedi  smarito  in  fazia  chome 
lo  homo  die  habita  fra  la  uitta  he  la  rnorte  .  lo  interogo 
hachab  dicendo  dici  michea  in  nome  de  DIG  asscenderemo 
noi  chontra  li  amoniti  ci  dara  DIO  in  mano  le  citta  loro  . 
Rissposse  michea  ascendi  ascendi  che  bene  ascenderai  he 
melgio  disscenderai  .  allora  li  falssi  proffeti  laudauano  michea 
per  uero  proffetta  di  DIO  he  li  sciolssero  le  chatene  da  li  piedi  . 
iosafat  che  temeua  DIO  nosstro  he  non  fu  giamai  inchinato  li 
suoi  ginochij  auanti  li  iddoli  interoggo  michea  dicendo  . 
per  ammore  di  DIO  di  padri  nosstri  dici  la  uerita  chome  tu 
177 b  hai  ueduto  la  riuscita  |  di  quessta  guera  .  Risspose  michea  ho 
iosafat  io  temo  la  facia  tua  pero  ti  dicho  che  ho  ueduto  il 
popullo  de  issdraelle  chome  pechore  senzza  pastore  .  Ridendo 
allora  hachab  disse  ha  iosafat  io  te  lo  deto  che  chostui 
nom  predice  se  non  malle  pero  tu  no  il  chredeui .  dissero  allora 
ambi  dui  hora  chome  sai  quessto  ho  michea  .  Risspose  michea 

10  senti  haparechiarssi  uno  chonssilgio  di  angioli  auanti  di 
DIO  he  ho  sentio  DIO  chossi  dire  .  chi  inganera  hachab  azioche 
asscendi  chontra  di  amon  he  sia  ammazato  .  onde  chi  diceua 
una  chossa  chi  ne  diceua  una  altra ;  uene  allora  uno  angiollo 
he  disse  .  sign  ore  io  chonbatero  chontra  di  hachab  he  andero 
ha  li  suoi  falssi  proffetti  he  portero  la  buggia  nella  loro  bocha 
he  chossi  asscendera  he  sara  ammazato  .  il  che  sentendo  DIO 
disse  hora  ua  he  fa  chossi  che  uincerai  .  allora  se  adirorno 

11  falssi  proffetti  he  il  principe  loro  perchosse  la  guancia  de 
michea  dicendo  .  ho  reprobo  di  DIO  quando  si  parti  da  noi 
lo  angiollo  di  uerita  he  da  te  uene  dici  quando  uene  ha  noi 

178alo  angiollo  che  ci  porto  la  buggia  .  Rissposse  |  michea  tu1  lo 
'  saperai  quando  scamperai  di  chassa  in  chassa  per  timore  di 
essere  ammazzato  hauendo  tu  inganato  il  tuo  Re  .  allora 
si  adiro  achab  he  disse  prendete  michea  he  le  chatene  che 
haueua  ha  li  piedi  poneteli  al  chollo  he  chustoditello  chom 
pane  di  orzo  he  aqua  .  inssino  alia  mia  tornata  perche 
hora  non  so  la  morte  che  io  li  uolgio  dare  .  ascendetero 
adonque  he  sechondo  la  parolla  de  michea  sucesse  il  fato 

1  MS.  to  (sic). 


AHAB  AND  MICAIAH  375 

who  came  with  fetters  on  his  feet,  and 
a  man  that  liveth  between  life  and_dej 

him,  saying:   'Speak,  Micaiah,  in  the  name  of 


God.     Shall  we  go  up  against  the  Ammonites  ]     Will  God  give 
their  cities  into  our  hands  1 ' 

"  Micaiah  answered  :  '  Go  up,  go  up,  for  prosperously  shalt  thou 
go  up,  and  still  more  prosperously  come  down  ! ' 
[~ ' "  Then  the  false  prophets  praised  Micaiah  as  a  true  prophet  of 
God,  and  hroke  off  the  fetters  from  his  feet. 

<"JehoshaEhat.\£ho^ared  nnr  ftflcL_and_had  never  bowed  his 
I4iejdjols,_a^k^^  '  For  the  love  of  the 


•oTof  our  fathers,  speak  the  truth,  as  thou  hast  seen  the  issue    177^ 
of  this  war.' 

'  "  Micaiah  answered :  '  O  Jehoshaphat^I  fear  thy  face,  wherefore. 
I  tell  thee  that  I  have  seen  the  people  of  Israel  as  jh^e^jnthojiL 
a  shepherd. 

"""'Then  Ahab,  smiling,  said  to  Jehoshaphat :    '  I  told  thee  that 
this  fellow  predicteth  only  evil,  but  thou  didst  not  believe  it/ 

"'Then  said  they  both:  'Now  how  knowest  thou  this,  O 
Micaiah?' 

'  "  Micaiah  answered  :  '  Methought  there  assembled  a  council  of 
the  angels  in  the  presence  of  God,  and  I  heard  God  say  thus^: 
"  Who  will  deceive  A  hah  t,hat_he  may  go 


^  slainj"  Whereupon  one  said  one  thing~and  another  said 
cuiotherT  Then  came  an  angel  and  said:  "Lord,  I  will  fight 
against  Ahab,  and  will  go  to  his  false  prophets  and  will  put 
the  lie  into  their  mouth,  and  so  shall  he  go  up  and  be  slain." 
And  hearing  this,  God  said:  "Now  go  and  do  so,  for  thou  shalt 

prevail ".' 

'  «  Then  were  the  false  prophets  enraged,  and  their  chief  smote 
Micaiah's  cheek,  saying  :  '  O  reprobate  of  God,  when  did  the  angel 
of  truth  depart  from  us  and  come  to  thee  1  Tell  us,  when  came 
to  us  the  angel  that  brought  the  lie  1 ' 

"'Micaiah  answered:  |  'Thou  shalt  know  when  thou  shalt  flee  178* 
from  house  to  house  for   fear   of  being   slain,   having   deceived  C1 

thy  king/ 

'  "  Then  Ahab  was  wroth,  and  said :  '  Seize  Micaiah,  and  the  fetters 
which  he  had  upon  his  feet  place  on  his  neck,  and  keep  him  on 
barley  bread  and  water  until  my  return,  for  now  I  know  not  what 
death  I  would  inflict  on  him. 

'  "  They  went  up,  then,  and  according  to  the  word  of  Micaiah  the 


376  THE  GOSPEL  OF  BARNABAS 

perche  il  Re  di  amoniti  disse  alii  suoi  serui  .  guardate 
no  chonbatete  ehontra  il  Re  di  iuda  ne  chon  li  principi  de 
issdraelle  ma  ammazate  il  Re  de  issdraele  achab  innimicho 
mio  .  allora  disse  iessu  fermati  barnaba  qui  perche  ci  basta 
per  il  proposito  nosstro  . 


Auete  intesso  disse  iessu  il  tutto  .  rissposero  li  dissepoli 
si  signore  onde  iessu  disse  la  bugia  in  uero  he  pechato  ma 
lo  homicidio  he  maggiore  .  perche  la  buggia  he  pechato 
proprio  de  cholui  che  la  dice  .  ma  lo  homicidio  se  bene  he 
17  8b  propio  de  cholui  J  che  il  chomete  he  talle  che  distrugie  la 
^I77  '  piu  chara  chossa  che  habia  DIG  qua  in  terra  che  he  lo  homo  . 
he  alia  bugia  si  polle  rimediare  chon  dire  al  chontrario  di 
quanto  sia  deto  che  .  lo  homicidio  non  ha  rimedio  ueruno 
per  nom  poterssi  di  nouo  dare  la  uita  allo  morto  .  pero  dite 
ha  me  mosse  seruo  di  DIO  pecho  elgi  ammazando  quanti  elgi 
ammazzo  .  Rissposero  li  dissepoli  DIO  guardi  DIO  guardi  che 
moisse  pechasse  hobedendo  DIO  che  il  chomandete  .  Allora 
disse  iessu  he  io  dicho  DIO  guardi  che  quello  angiollo  pechassi 
che  ingano  li  falssi  proffeti  di  hachab  chon  la  buggia  .  im- 
peroche  sichome  DIO  riceuete  in  sachrificio  lo  homicidio  chossi 
riceuete  per  laude  la  buggia  .  in  uerita  in  uerita  ui  dicho 
che  sichome  hera  il  pichollo  che  fa  fare  le  scarpe  sue  chon 
la  missura  del  gigante  .  chossi  hera  cholui  che  uolle  fare 
sottoponere  DIO  alia  leggie  chome  elgi  per  essere  homo  he 
sottoposto  alia  leggie  .  pero  quando  chrederete  sollo  pechato 
quello  che  DIO  non  uolle  trouarete  la  uerita  in  quanto  che  io 
179a  uio  deto  |  .  onde  perche  DIO  non  he  chompossto  ne  mutabille  b 
chossi  nom  polle  uollere  he  non  uollere  una  chossa  perche  . 
haueria  chontraditione  in  se  stesso  he  chonsequentemente  pena 
he  non  sarebe  beato  inffinitamente  .  Rissposse  fillipo  ma 
chome  se  intendde  quel  deto  di  amos  proffetta  che  non  uie 
malle  nella  citta  che  DIO  non  lo  habia  fato  .  Rissposse  iessu 
hora  qui  uedi  fillipo  quanto  he  perichollo  il  fermarssi  nella 


OF  THE  NATURE  OF  SIN 

matter  befell.  For  the  king  of  the  Ammonites  said  to  his  servants  : 
'  See  that  ye  fight  not  against  the  king  of  Judah,  nor  against  the 
princes  of  Israel,  but  slay  the  king  of  Israel,  Ahab,  mine  enemy.'  " 

Then  said  Jesus:   'Stop  there,  Barnabas  ;  for  it  is  enough  for 
our  purpose.' 


CLXI*. 

'  Have  ye  heard  all  ? '  said  Jesus. 

The  disciples  answered  :  '  Yea,  Lord.' 

Whereupon  Jesus  said  :  '  Lying  is  indeed  a  sin,  but  murder  is 
a  greater,  because  the  lie  is  a  sin  that  appertaineth  to  him  that 
speaketh,  but  the  murder,  while  it  appertaineth  to  him  |  that 
committeth  it,  is  such  that  it  fostroveth  also  the  dearest  thingj1'"6) 
that  God  hath  here  upon  earthTthat  is,  man^  And  lying  can  be 
remedied  by  saying  the  contrary  of  that  which  hath  been  said  ; 
whereas  murder  hath  no  remedy,  seeing  it  is  not  possible  to  give_ 
life  again  to  the  dead.  Tell  me,  then,  did  Moses  the  servant  of 
sin  in  slaying  all  whom  he  slew  1 ' 


The  disciples  answered :  '  God  forbid ;  God  forbid  that  Moses 
should  have  sinned  in  obeying  God  who  commanded  him ! ' 

Then  said  Jesus  :  '  And  I  say,  God  forbid  that  that  angel  should 
have  sinned  who  deceived  Ahab's  false  prophets  with  the  lie  ;  for 
even  as  God  receiveth  the  slaughter  of  men  as  sacrifice,  so  received 
he  the  lie  for  praise.  Verily,  verily,  I  say  unto  you,  that  even  as 
the  child  erreth  which  causeth  its  shoes  to  be  made  by  the  measure 
of  a  giant,  even  so  erreth  he  who  would  subject  God  to  the  law,,  as 
be  himself'as  inaiTis  subject  to  tliejaw^  AY  hen,  therefore,  ye  shall 
TleTieve  that  only  to  be  sin  whichGodTwilleth  not,  ye  will  find  the 
truth  \  even  as  I  have  told  you.  I  Wherefore,  because  God  is  not  179 

(  I  "78*^ 

composite  nor  changeable13,  so  also  is  be  unable  J;o  will  and  not  wilj^ 
a  single  thing ;   for  so  wouTd  he~Fave  contradiction  fn  himself,  and 
Consequently ^pain,  and  would  not  be  infinitely  blessed.' 

Philip    answered:     'But    how   is    that    saying   of   the   prophet 
Amos 2  to   be   understood,   that   "  there   is    not   evil   in  the   city 
that  God  hath  not  done^T 
"^TesurTinsweredl     ""Now   here    see,    Philip,    how    great   is   the 


»  Chapter  on  goodness  and  wickedness.  b  God  is  not  created. 


1  Cp.  i75b  (p.  371).  a  Amos  iii.  6. 


378 

literra  chome  fano  li  farissei  che  si  ano  fabrichato  la  pre- 
desstinatione  di  DIO  .  nelli  elleti  talle  che  uengono  ha  dire 
infato  DIO  essere  iniussto,  simullatore  he  bugiardo  he  horendo 
iuditio  che  sera  sopra  di  loro  .  pero  ti  dicho  che  qui  amos 
proffeta  di  DIO  dice  de  il  malle  che  il  monddo  chiama  malle 
imperoche  .  se  lui  hauessi  presso  il  uochabolo  de  iussti  lui  non 
saria  state-  intesso  dal  monddo  .  perche  tutte  le  tribulationi 
sono  bene  che  ouero  ci  purgano  il  malle  che  habiamo  fato  . 
ouero  sono  bene  perche  cimpediscono  di  non  fare  malle  . 
ouero  ssono  bene  perche  fano  chonosscere  al  homo  la  con- 
ditione  di  quessta  uita  azioche  amiamo  he  dessideramo  la 
179b  uitta  heter|na  .  se  adonque  amos  proffetta  hauessi  deto  non. 
'  uie  bene  alchuno  nella  citta  che  DIO  non  lo  habia  fatto 
haueria  dato  chagione  di  dessperatione  alii  afliti  uedendossi 
tribulati  .  he  li  pechatori  im  prosperita  uiuere  he  quello  che 
pegio  he  .  molti  chredendo  che  satana  hauessi  talle  imperio 
sopra  li  homeni  temerebono  satana  he  il  seruirebono  per 
non  essere  tribulati  .  fece  adonque  amos  chome  lo  interprete 
Romano  che  non  guarda  le  parolle  a  parllare  alia  pressenzza 
del  pontiffice  .  ma  guarda  alia  uollonta  he  negoti  de  il  iudeo 
che  non  sa  parllare  lingua  hebrea  . 

CLXIIa. 

Se  amos  hauessi  deto  .  non  uie  bene  alchuno  nella  citta 
che  DIO  non  lo  habia  fato  .  Viue  Diob  alia  chui  pressenza 
sta  la  anima  mia  che  haueria  fato  graue  herore  .  perche  il 
monddo  non  ha  per  bene  se  non  le  scelerita  he  pechati  che 
per  uia  di  uanita  si  fano c  .  onde  hauerebono  molto  piu 
hoperato  li  homeni  inniquamente  chredendo  che  non  ui  sia 
180*  pechato  he  sce[leragine  ueruna  che  DIO  non  la  habia  fato 
'  che  trema  la  terra  sentendo  quessto  .  he  deto  quessto  iessu 
subito  uene  uno  grande  teremoto  per  modo  che  ogniuno  stete 
tramortito  .  li  leuo  iessu  dicendo  hora  uedete  se  io  ue  dicho 


GOD  NOT  AUTHOR  OF  EVIL  379 

danger  of  resting  in  the  letter,  as  do  the  Pharisees,  who  have 
invented  for  themselves  the  "  predestination  of  God  in  the  elect," 
in  such  wise  that  they  come  to  say  in  fact  that  God  is  unrighteous, 
a  deceiver  and  a  liar  and  a  hater  of  judgement  (which  shall  fall 
upon  them). 

<  Wherefore  I  say  that  here  Amos  thepropjiet  of  God  speaketh 
»f  TTnr-^TT  .vWh  t.y,..  worl.l  callenreyjrTfopJlie'  had  used  the 
"Tanguage^Fthe  righteous  he  would  noThave  Jjeen__understood 


__ 

tlie  world.  —  For  all  tribulation^  are  well,  either  for  that  they 
purge  the  evil  that  we  have  done,  or  are  well  because  they  restrain 
us  from  doing  evil,  or  are  well  because  they  make  man  to  know 
the  condition  of  this  life,  in  order  that  we  may  love  and  long  for 
life  eternal.  |  Accordingly,  had  the  prophet  Amos  said  :  "  There  is 
no  good  in  the  city  but  what  God  hath  wrought  it/'  be  had  given 
occasion  for  despair  to  the  afflicted,  as  they  beheld  fgemseivesin 
tribulafio^amLsinners  living  in  prosperii^f^nd,  what  is  worse, 
na^yTbelieving  Satan  to  have  suclTsovereignty  over  man,  would 
have  feared  Satan  and  done  him  service,  so  as  not  to  suffer  tribula 
tion.  Amos  therefore  did  as  doth  the  Roman  interpreter,  who 
considereth  not  his  words  [as  one]  speaking  in  the  presence  of  the 
high-priest,  but  considereth  the  will  and  the  business  of  the  Jew 
that  knoweth  not  to  speak  the  Hebrew  tongue. 


CLXIIa. 

'  If  Amos  had  said  :  "  There  is  no  good  in  the  city  but  what  God 
hath  done  it,"  as  God  liveth  b,  in  whose  presence  my  soul  standeth, 
he  would  have  made  a  grievous  error,  for  the  world  holdeth  not 
for  good  ought  save  the  iniquities  and  sins  that  are  done  in  the 
way  of  vanity  °.     Whereupon  men  would  have  wrought  much  more 
iniquitously,  believing  that  there  be  not  any  sin  or  wickedness  | 
"  which  God  hath  not  done,"  at  hearing  whereof  the  earth  trem-  180* 
bleth.'     And  when  Jesus  had  said  this,  straightway  there   arose  ^9 
a  great  earthquake,  in  so  much  that  every  one  fell  as  dead.     Jesus 
raised  them  up,  saying :   '  Now  see  if  I  have  told  you  the  truth. 


4  Chapter  on  misfortune.  b  By  the  living  God.  c  The  people  of 
the  world  know  no  good  save  what  is  unlawful,  and  the  foul  things  of 
the  world,  and  act  according  thereunto.  Inde. 


380  THE  GOSPEL  OF  BARNABAS 

la  uerita  pero  quessto  bastiui  adonque  .  che  amos  dicendo 
DIG  affato  nella  citta  malle  parllando  chon  il  monddo  disse 
delle  tribulatione  le  quali  sollo  li  pechatori  le  chiamano  malle  . 
Veniamo  hora  alia  predestinatione  la  qualle  dessiderate  sapere 
della  quale  ui  parllero  apresso  il  giordano  .  passato  dimani  ha 
DIG  piazendo  a  . 

CLXIIIb. 

Andossi  iessu  al  disserto  .  oltra  il  giordano  chon  li  suoi 
dissepoli  he  fato  la  oratione  di  mezzo  giorno  sedete  apresso 
di  una  palma  he  alia  onbra  della  palma  sedetero  li  suoi 
dissepoli  .  allora  disse  iessu  tanto  he  la  predestinatione 
sechreta  ho  fratelli  che  in  uerita  ui  dicho  sollo  ad  urio 
homo  sera  notta  chiaramente  .  il  quale  he  quello  che 
asspetano  le  genti  il  quale  li  sachreti  di  DIG  li  sono  tanto 

180b  chiari  che  uenendo  al  monddo  beati  seralno  chi  ascoltera  il 
(170  ) 

suo  parllare  imperoche  .  DIG  mandera  la  misserichordia  sua 

sopra  di  loro  chome  he  questa  palma  sopra  di  noi  .  onde  si- 
chome  quessto  harbore  ci  diffende  dal  ardore  del  solle  chossi 
la  misserichordia  di  DIG  difenderano1  quelli  che  chrederano 
in  quello  homo  da  satana  .  Risspossero  li  dissepoli  ho  maesstro 
chi  sera  quello  homo  che  tu  dici  il  quale  uera  al  mondo  . 
Kissposse  iessu  chon  iubilo  di  chuore  elgie  machometo  nontio 
di  DIG  c  il  quale  uenendo  al  monddo  .  sichome  fa  frutifichare 
la  terra  la  piogia  quando  longo  tempo  non  ha  piouutto  . 
chossi  elgi  sera  chagione  de  bene  hoperare  alii  homeni  per 
la  abondante  misserichordia  che  portera  .  perch  e  elgie  una 
neuolla  chandida  pieno  della  misserichordia  di  DIG  .  la  quale 
misserichordia  DIG  spargera  sopra  li  fideli  chome  piogia  . 

CLXIV<*. 

Vi  diro  adonque  hora  .  quella  pocha  chognitione  che  DIG 
mia  choncesso  di  essa  predestinatione  .  Dichono  li  farissei 


1  So  in  MS. 


OF  PREDESTINATION"  381 

Let  this,  then,  suffice  you,  that  Amos,  when  he  said  that  "  God 
hath  done  evil  in  the  city/'  talking  withjthe  world,  spake  of 


tribulations,  which  sinners  alone 

" '  Let  us  come  now  to  predestination,  of  which  ye  desire  to  know, 
and  whereof  I  will  speak  to  you  near  Jordan  on  the  other  side, 
to-morrow,  if  God  will  a.' 

CLXIII  *>. 

Jesus  went  into  the  wilderness  beyond  Jordan  with  his  disciples, 
and  when  the  midday  prayer1  was  done  he  sat  down  near  to  a 
palm-tree,  and  under  the  shadow  of  the  palm-tree  his  disciples 
sat  down. 

Then  said  Jesus  :  '  So  secret  is  predestination,  0  brethren,  that 
I  say  unto  you,  verily,  only  to  one  man  shall  it  be  clearly  known. 
He  it  is  whom  the  nations  look  for2,  to  whom  the  secrets  of  God  are 
so  clear  that,  when  he  cometh  into  the  world,  blessed  shall  they  be  ] 
that  shall  listen  to  his  words,  because  God  shall  overshadow  them  180h 
with  his  mercy  even  as  this  palm-tree  overshadoweth  us.     Yea,  ^^9  ' 
even  as  this  tree  protecteth  us  from  the  burning  heat  of  the  sun, 
even  so  the  mercy  of  God  will  protect  from  Satan  them  that  believe 
in  that  man.' 

The  disciples  answered :  '  0  Master,  who  shall  that  man  be  of 
whom  thou  speakest,  who  shall  come  into  the  world  1 ' 

Jesus  answered  with  joy  of  heart :  '  He  is  Mohammed  5,  messenger 
of  Godc,  and  when  he  cometh  into  the  world,  even  as  the  rain  maketh 
the  earth  to  bear  fruit  when  for  a  long  time  it  hath  not  rained,  even 
so  shall  he  be  occasion  of  good  works  among  men,  through  the 
abundant  mercy  which  he  shall  bring.  For  he  is  a  white  cloud 
full  of  the  mercy  of  God,  which  mercy  God  shall  sprinkle  upon  the 
faithful  like  rain.' 


CLXIV  d. 

'  I  will  accordingly  tell  you  now  that  little  which  God  hath 
granted  me  to  know  concerning  this  same  predestination4.     The 

a  If  God  pleases.  b  Chapter  on  the  nation  of  Mohammed,  prophet. 

c  Mohammed  the  prophet  of  God.  d  Chapter  on  predestination. 


1  See  on  87*  (p.  193,  note  4).         a  Cp.  traditional  Messianic  interpreta 
tion  of  Hag.  ii.  7,  &c.  3  See  40*"  (p.  89,  and  note  6  there).  *  The 

liberal  doctrine  hero  taught  is  later  than  the  Qoran  (cp.  Sale,  Prelim. 
Discourse,  iv.  and  vii.)  :  the  original  teaching  is  of  an  absolute  predestina 
tion  ;  cp.  e.  g.  Qoran  xvii.  sub  init.  '  The  fate  of  every  man  have  we  bound 
about  his  neck.'  See  further,  Introd. 


382  THE  GOSPEL  OF  BAENABAS 

181a  che  ogni  chossa  sia  talmente  predestijnata  che  chie  elleto 
'  nom  possi  diuentare  reprobo  .  he  chie  reprobo  ha  modo  ueruno 
non  pole  diuentare  elleto  .  he  che  sichome  DIO  predestino 
il  bene  chome  uia  per  la  qualle  chamini  lo  elleto  alia  sallute 
che  chossi  DIO  ha  predestinate  il  pechato  chome  uia  per  la 
quale  il  reprobo  uadi  alia  danatione  .  che  sia  malladeto  la 
lingua  che  quessto  disse  chon  la  mano  che  quessto  scrisse 
imperoche  quessto  he  la  fede  di  satana  .  ondi  chi  siano  li 
farissei  al  pressente  si  polle  chonossere  che  sono  fidelli  serui 
di  satana  .  ache  chossa  uolle  dire  predesstinatione  se  no  uno 
hasoluto  uollere  di  dare  fine  ad  una  chossa  per  la  qualle 
ha  li  mezzi  in  mano  .  perche  senza  li  mezzi  non  si  pole 
desstinare  uno  fine  .  hora  chome  destinera  la  chassa  cholui 
che  non  sollo  non  ha  pietre  he  danari  da  spendere  ma  tam- 
pocho  .  elgi  non  ha  terra  da  ponerui  sopra  uno  piedi  certo 
niuno  .  chossi  addonque  ui  dicho  che  la  predesstinatione 
leuando  il  libero  arbitrio  che  DIO  ha  donato  al  homo  per 
pura  liberallita  suab  .  he  la  leggie  di  DIO  certo  he  che  no  j 

18113  predestinatione    ma   habominatione   ueremo   ha   chostituire  . 

(180  )  cne  JQ  nomo  sia  libero  lo  dimosstra  il  libro  di  moisse  doue 
quando  DIO  nosstro  dete  la  leggie  sopra  il  monte  sina  chossi 
disse  .  il  chomandamento  mio  non  he  in  ciello  azioche  tu 
non  ti  esscusi  chon  dire  .  hora  chi  andera  ha  portarci  il 
chomandamento  di  DIO  he  chi  ci  dara  forze  da  osseruarlo  . 
non  e  tampocho  oltra  il  mare  azioche  similmente  ti  esscusi  . 
Ma  il  chomandamento  mio  he  apresso  al  chore  tuo  azioche 
quando  tu  uoi  possi  osseruarllo  .  ditemi  se  il  Re  herodc 
chomandassi  ad  uno  uechio  che  diuentassi  giouine  he  ad 
uno  imffermo  che  diuentassi  sano  il  che  .  non  fazendo  loro  li 
facessi  ammazare  sarebe  iusto  quessto  .  Rissposero  li  dissepoli 
sarebe  iniustissimo  he  empio  herode  quessto  chomandando  . 
allora  sospirando  iessu  disse  questi  sono  li  fruti  delle  traditione 
humane  ho  fratelli  imperoche  .  dicendo  che  DIO  ha  predessti- 
nato  il  reprobo  talmente  che  elgi  nom  polle  diuentare  elleto 
bestemiano  DIO  per  empio  he  iniussto  .  che  chomanda  ha 


PREDESTINATION  AND  FREE-WILL  383 

Pharisees  say  that  everything  hath  been  so  predestined  |  that  he  181a 
who  is  elect  cannot  become  reprobate,  and  he  who  is  reprobate  ^ 
cannot  by  any  means  become  elect ;   and  that,  even  as  God  hath 
predestined  well-doing  as  the  road  whereby  the  elect  shall  walk 
unto  salvation,  even  so  hath  he  predestined  sin  as  the  road  by  which 
the  reprobate  shall  walk  unto  damnation.     Cursed  be  the  tongue 
that  said  this,  with  the  hand  that  wrote  it,  for  this  is  the  faith  of 
Satan.    Wherefore  one  may  know  of  what  manner  are  the  Pharisees 
of  the  present  day,  for  they  are  faithful  servants  of  Satan.) 

' a  What  can  predestination  mean  but  an  absolute  will  to  give  an 
end  to  a  thing  whereof  one  hath  the  means  in  hand  ?  for  without 
the  means  one  cannot  destine  an  end.  How,  then,  shall  he  destine 
the  house  who  not  only  lacketh  stone  and  money  to  spend,  but  hath 
not  even  so  much  land  as  to  place  one  foot  upon  1  Assuredly  none 
[could  do  so].  No  more,  then,  I  tell  you,  is  predestination1,  taking 
away  the  free  will  that  God  hath  given  to  man  of  his  pure  bounty  b. 
the  law  of  God.  Of  a  surety  it  is  not  |  predestination  but  1811' 
abomination  Ave  shall  be  establishing. 

'  That  man  is  free  the  book  of  Moses  showeth,  where,  when 
our  God  gave  the  law  upon  Mount  Sinai,  he  spake  thus  2 :  "  My 
commandment  is  not  in  the  heaven  that  thou  shouldest  excuse 
thyself,  saying :  Now,  who  shall  go  to  bring  us  the  commandment 
of  God '}  and  who  perchance  shall  give  us  strength  to  observe  it  1 
Neither  is  it  beyond  the  sea,  that  in  like  manner  thou  shouldest 
excuse  thyself.  But  my  commandment  is  nigh  unto  thine  heart, 
that  when  thou  wilt  thou  mayest  observe  it." 

'  Tell  me,  if  King  Herod  should  command  an  old  man  to  becomo 
young  and  a  sick  man  that  he  should  become  whole,  and  when 
they  did  it  not  should  cause  them  to  be  killed,  would  this 
be  just?' 

The  disciples  answered  :  '  If  Herod  gave  this  command,  he  would 
be  most  unjust  and  impious.' 

Then  Jesus,  sighing,  said  :  '  These  are  the  fruits  of  human 
traditions,  O  brethren;  for  in  saying  that  God  hath  predestinated 
the  reprobate  in  such  wise  that  he  cannot  become  elect  they 
blaspheme  God  as  impious  and  unjust.  For  he  commandeth  the 


*  Sotting  forth  predestination.          b  God  bestows  and  is  munificent. 


1  i.e.  'in  the  sense  of  taking  away  &c.,'  cp.  argument  in  183*.     The 
construction  of  the  whole  passage  is  somewhat  obscure. 

2  Cp.  Deut.  xxx.  11-14. 


384  THE  GOSPEL  OF  BARNABAS 

182a  il  pechatore  |  che  nom  pechi  he  pechando  che  ne  faci  peni- 
^  tenzza  .  essendo  che  talle  predestinatione  lieua  al  pechatore 
il  potere  de  l  nom  pecliare  he  in  tutto  il  priua  di  peniteza  . 

CLXV*. 

Ma  che  dice  DIG  per  ioel  proffeta  sentite  .  Viue  DIG  b  uostro 
che  io  non  uolgio  la  morte  del  pechatore  ma  cercho  che  elgi  si 
chonuerta  ha  penitenzza  .  adonque  DIG  predestinera  quello  che 
lui  non  uora  chonsideratello  uoi  quello  che  dice  DIG  he  quello 
che  dichono  li  pressenti  farissei  .  de  piu  dice  DIG  per  essaia 
profeta  ho  chiamato  he  non  mi  hai  uolluto  udire  he  quanto 
DIG  ha  chiamato  sentite  chome  esso  per  lo  isstesso  proffetta 
uello  dice  .  tutto  il  giorno  esstendo  le  mani  al  popullo  che  non 
mi  chrede  ma  mi  chontradisscono  .  he  li  nostri  farissei  dicendo 
che  non  si  polle  ellegere  il  reprobo  che  dichono  adonque  se  no 
che  DIG  scernisse  li  homeiii  .  chome  scerniria  uno  ciecho  chi  li 
mosstrassi  il  biancho  .  he  scerniria  il  sordo  chi  li  parllassi  alle 
182b  horechie  .  che  lo  elleto  si  posjsi  reprobare  chonssiderate  quello 
che  disse  DIG  nosstro  per  hezechiel  proffetta  .  Viuo  dice  DIG  b 
che  se  il  iussto  habandonera  la  iustitia  sua  per  modo  che 
elgi  fara  le  abominationi  elgi  perira  he  non  mi  harechordero 
piu  ueruna  iustitia  sua  .  perche  chonfidandossi  in  quella  essa 
lo  habandonera  auanti  di  me  he  non  il  saluera  .  he  della 
uochatione  del  reprobo  che  dice  DIG  per  hosea  proffeta  se 
non  che  .  io  chiamero  la  plebe  non  elleta  la  chiamero  elleta  . 
elgie  uerace  DIG  he  nom  polle  dire  bugia  perche  essendo 
uerita  uerita  dicec  .  Ma  li  pressenti  farissei  chon  la  loro 
dotrina  chontradichono  in  tutto  ha  DIG  . 

CLXVId. 

Rispose  andrea  .  ma  chome  se  intende  quanto  disse  DIG 
.ha  moisse  che  elgi  hauera  misserichordia  .  chi  lui  uora  hauere 
misserichordia  .  he  indurera  quelli  che  lui  uora  indurare  . 


1  MS.  se. 


NO  PREDESTINATION  UNTO  REPROBATION     385 

sinner  j  not  to  sin,  and  when  he  sinneth  to   repent ;    while_^uch_182a 
predestination  taketh  away  from  the  sinner  the  power  not  to  sin^1 
a^i3~entireiydeprivetirhim  ot  repentance. 

CLXVa. 

'But  hear  what  saith  God  by  Joel1  the  prophet:  "  As  I  liveb, 
[saith]  your  God,  I  will  not  the  death  of  a  sinner,  but  I  seek  that 
he  should  be  converted  to  penitence."  "Will  God  then  predestinate 
that  which  he  willeth  not1?  Consider  ye  that  which  God  saith, 
and  that  which  the  Pharisees  of  this  present  time  say. 

'  Further,  God  saith  by  the  prophet  Isaiah  2  :  "  I  have  called,  and 
ye  would  not  hearken  unto  me."     And  how  much  God  hath  called, 
hear  how  he  saith  by  the  same  prophet 3 :    "  All  the  day  have, 
I    spread   out  my__hands   to   a  people  that  believe  me    not,   but       ww**,, 
contradict   me."      And   our   Pharisees,  when   they   say  that   the 
reproTJate    cannot    become   elect,    what    say  they,   then,   but   that 
God    mocketh  men,   even   as   he  would    mock   a  blind   man  who 
should  show  him  something  white,  and  as  he  would  mock  a  deaf 
man  who  should  speak  into  his  ears  ?     And  that  the  elect  can  |  be  182b 
reprobated,  consider  what  our  God  saith  by  Ezekiel4  the  prophet:  (l8lb) 
"As  I  live,  saith  Godb,  if  the  righteous  shall  forsake  his  righteous 
ness  and   shall  do  abominations,  he  shall   perish,  and  I  will  not 
remember  any  more  any  of  his  righteousness ;   for  trusting  therein 
it  shall  forsake  him  before  me  and  it  shall  not  save  him." 

'And  of  the  calling  of  the  reprobate,  what  saith  God  by  the 
prophet  Hosea 5  but  this :  "  I  will  call  a  people  not  elect,  I  will 
call  them  elect."  God  is  true,  and  cannot  tell  a  lie:  for  God 
being  trutE  speaketh  truth0.  But  the  Pharisees  of  this  present 
time  with  their  doctrine  contradict  God  altogether.' 


CLXVI  a. 

Andrew  replied:  'But  how  is  that  to  be  understood  which  Got 
said  to  Moses 6,  that  he  will  have  merry  on  whom  he  willeth 
to  Kave  rnjar-ey-  and-wilj^harden  whom  he  willeth  to  harden1? ' 

a  Chapter  on  acceptance.  b  By  the  living  God.  c  God  is  truth  ; 
God  is  faithful.  d  Chapter  of  predestination. 

1  Cp.  Ezek.  xviii.  23.          2  Isa.  Ixv.  12.          3  Cp.  Isa.  Ixv.  2.  *  Cp. 

Ezek.  xviii.  24.         5  Hos.  ii.  23  ^cp.  Rom.  ix.  25).          6  Cp.  Exod.  xxxiii. 
19.  and  iv.  21,  &c.  :  here  cited  apparently  from  Rom.  ix.  18. 

KAOQ  C  C 


386  THE  GOSPEL  OF  BARNABAS 

Risspose  iessu  DIO  dice  quessto  azioche  non  chredi  lo  homo  per 
propria  uirtu  saluarssi  ma  chonossi  la  uita  he  misserichordia  ] 

183a  di  DIO  per  sua  liberallita  DIO  hauerla  donata a  .  he  lo  dice 
perche  sia  fuggito  la  opinione  di  altri  dij  che  lui  .  onde  se  elgi 
induro  faraone  lo  fece  perche  elgi  haueua  flagellato  il  popullo 
nosstro  he  cerchato  di  disspergerlo  chon  fare  anegare  tutti  li 
fioli  massci  de  issdraelle  .  che  pero  fu  uicino  moisse  ha  perdere 
la  uitta  .  Vi  dicho  adonque  in  uerita  che  la  predesstinatione 
ha  per  fondamento  la  legie  di  DIO  chon  il  libero  arbitrio 
humano b  .  talmete  che  sebene  potria  saluare  DIO  tutto  il 
monddo0  senza  che  ueruno  perissi  non  il  uolle  fare  per  non 
priuare  lo  homo  di  liberta  .  la  qualle  per  fare  disspeto  ha 
satana  li  chonsserua  azioche  quel  fanggo  sprezato  dal  spirito  . 
sebene  pechera  chome  fece  il  spirito  possi  pentirsi  he  andare 
habitare  doue  il  spirito  fu  scaziato  .  Voile  DIO  nostro  dicho 
seguitare  cho  la  misserichordia  sua  il  libero  uollere  dello  homo 
he  non  uolle  chon  la  omnipotenzza  sua  abandonare  la  chrea- 
turad  .  onde  il  giorno  del  iuditio  ueruno  potera  dire  scussa 

183b  ueruna  per  li  loro  pechati  .  essen|do  che  allora  li  sara 
2  '  manifessto  quanto  DIO  ha  fato  per  la  loro  chonuerssione e  . 
he  quante  uolte  li  chiamo  ha  penitenzza  . 

CLXVII  f. 

Se  adonque  lo  intelleto  uosstro  non  si  aquietera  ha 
quessto  .  he  uorete  di  nouo  dire  perche  chossi  io  ui 
apriro  uno  perche  he  quessto  .  ditemi  perche  una  pietra 
nom  polle  stare  sopra  la  aqua  he  tutta  la  terra  sta  sopra 
la  aqua  .  ditemi  perche  la  aqua  esstingue  il  fuocho  he 
la  terra  fugisse  dallo  haere  talmente  .  che  la  terra,  la 
aqua  lo  haere  he  il  fuocho  niuno  polle  unirli  im  paze  non 
dimeno  nel  homo  sono  uniti  he  pacifichamente  si  chons- 
seruano  .  se  donque  non  sapete  quessto  anziche  tutti  li 
homeni  chome  homeni  nom  possono  saperllo  .  chome  chono- 


PREDESTINATION  OVERTHROWETH  NOT  FREEDOM  387 

Jesus  answered :    '  God  saith  this  in  order  that  man  may  not 
believe   that   he   is   saved  by  his  own  virtue,   but  may  perceive 
that  life  and  the  mercy  |  of  God  have  been  granted  him  by  God  of  183a 
his  bounty  a.     And  he  saith  it  in  order  that  men  may  shun  the  (l82") 
opinion  that  there  be  other  gods  than  he. 

'If,  therefore,  he  hardened  Pharaoh  he  did  it  because  he  had 
afflicted  our  people  and  essayed  to  bring  it  to  nought  by  destroying 
all  the  male  children  in  Israel :  whereby  Moses  was  nigh  to  losing 
his  life. 

'  Accordingly,  I  say  unto  you  verily,  that  predestination  hath  for 
its  foundation  the  law  of  God  and  human  free  willb.  Yea,  and  even 
if  God  could  save  the  whole  world  c  so  that  none  should  perish,  he 
would  not  will  to  do  so  lest  thus  he  should  deprive  man  of  freedom, 
which  he  preserveth  to  him  in  order  to  do  despite  to  Satan,  in 
order  that  this  [lump  of]  clay  scorned  of  the  spirit,  even  though  it 
shall  sin  as  the  spirit  did,  may  have  power  to  repent  and  go  to 
dwell  in  that  place  whence  the  spirit  was  cast  out.  Our  God 
willeth,  I  say,  to  pursue  with  his  mercy  man's  free  will,  and 
willeth  not  to  forsake  the  creature  with  his  omnipotence  d.  And  so 
on  the  day  of  judgement  none  will  be  able  to  make  any  excuse  for 
their  sins,  seeing  |  that  it  will  then  be  manifest  to  them  how  much  183b 
God  hath  done  for  their  conversion  e,  and  how  often  he  hath  called  ^ 
them  to  repentance. 

CXLVIIf. 

'Accordingly,  if  your  mind  will  not  rest  content  in  this,  and 
ye  be  fain  to  say  again:  "Why  sol"  I  will  disclose  to  you 
a  "  wherefore."  It  is  this.  Tell  me,  wherefore  cannot  a  [single] 
stone  rest  on  the  top  of  the  water,  yet  the  whole  earth  resteth 
on  the  top  of  the  water  1  Tell  me,  why  is  it  that,  while  water 
extinguisheth  fire,  and  earth  fleeth  from  air,  so  that  none  can  unite 
earth,  air,  water,  and  fire  in  harmony,  nevertheless  they  are  united 
in  man  and  are  preserved  harmoniously  * 1 

'  If,  then,  ye  know  not  this — nay,  all  men,  as  men,  cannot  know 


a  God  bestows  and  is  munificent.  b  Setting  forth  predestination. 

c  God  guards.  d  And  God  is  powerful  over  all.     Inde.  e  God 

repents.  f  Chapter  on  predestination. 


1  Cp.  above,  i3ia-~b  (pp.  281-3). 

C  C  2 


388  THE  GOSPEL  OF  BARNABAS 

scerano  de  niente  DIO  hauere  chreato  il  tutto  chon  una 
solla  parolla a  .  chorae  chonosserano  la  hetternita  di  DIO  b  . 
certo  he  che  mancho  potrano  chonossere  quessto  perche 
184a  essendo  lo  homo  finito  he  chompossto  chon  il  |  chorpo  il 
'l  3  '  qualle  .  chome  dice  sallamone  proffeta  perche  si  chorompe 
agraua  la  anima  .  he  le  hopere  di  DIO  che  he  proportionate 
ha  DIO  chome  si  poterano  chomprenderlle  .  Essaia  proffeta 
di  DIO  chossi  uedendo  essclamo  dicendo  Veramente  tu  sei 
DIO  ascondito c  .  he  dello  nontio  di  DIO  d  chome  DIO  e  lo  ha 
chreato  dice  la  sua  generatione  chi  la  narera  .  he  dello 
hoperare  di  DIO  dice  chi  e  stato  suo  chonsilgiero  .  onde  DIO 
disse  alia  humana  Natura  sichome  il  ciello  he  essaltato 
dalla  terra  .  chossi  sono  essaltate  le  uie  mie  dale  uie 
uosstre  he  li  pensieri  mei  dalli  penssieri  uostri  .  ui  dicho 
adonque  che  il  moddo  della  predestinatione  non  he  manifessto 
alii  homeni  sebene  il  fato  he  uero  di  quanto  uio  deto f  . 
deue  adonque  lo  homo  per  non  trouare  il  moddo  reprobare 
il  fatto  .  certo  che  io  non  ho  giamai  ueduto  ueruno  richusare 
la  sanita  sebene  il  modo  no  chonosceno  .  chome  DIO  per  il 
mio  tochare  sani  lo  infermo  che  hancor  ha  me  he  inchognito .  | 

184t>  CLXVIII  e. 

Dissero  allora  li  dissepoli  .  ueramente  DIO  in  te  parlla 
perche  homo  non  ha  parllato  giamai  chome  te  .  Rissposse 
iessu  chredetemi  che  quando  DIO  mi  ellesse  per  mandarmi 
alia  chassa  de  issdraelle  mi  dete  uno  libro  chome  spechio 
chiaro  .  il  qualle  disscese  nel  chor  mio  per  modo  che  quanto 
parllo  il  tutto  usisce  da  quel  libro  .  he  quando  sera  finito 
di  usscire  quel  libro  dalla  mia  bocha  sero  leuato  da  il 
monddo  .  Risspose  pietro  ho  maesstro  hanchora  quello  che 
tu  dici  hora  he  scrito  in  quel  libro  .  Risspose  iessu  tutto 
quello  che  io  dicho  per  chognitione  di  DIO  he  per  seruitio 
di  DIO  .  per  chognitione  dello  homo  he  per  sallute  del 

*  ,jL.  pj^lj  ^  Ml]  ^  ^  ^  y  &\  jAj*  L.. 
b  jb  4)1.  c       *•  alll. 


PREDESTINATION  INSCRUTABLE  389 

it — how  shall  they  understand  that  God  created  the  universe  out 
of  nothing  with  a  single  word  a  ?     How  shall  they  understand  the 
eternity  of  God  b  1     Assuredly  they  shall  by  no  means  be  able  to 
understand   this,  because,   man  being   finite  and  composite  with 
the   body,  which,  as  saith  the  prophet  Solomon1,  being  corruptible,  184a 
presseth  down  the  soul,  and  the  works  of  God  being  proportionate  r~l83") 
to  God,  how  shall  they  be  able  to  comprehend  them  ? 

'  Isaiah '-',  prophet  of  God,  seeing  [it  to  be]  thus,  exclaimed, 
saying  :  '  Verily  thou  art  a  hidden  God_c  !  "  And  of  the  messenger 
of  Godd,  TiowHod  e  hath  created  him,  he  saith  3 :  "  His  generation, 
who  shall  narrate  1 "  And  of  the  working  of  God  he  saith4 :  "  Who 
hath  been  his  counsellor]"  Wherefore  God  saith  unto  human 
nature 5 :  "  Even  as  the  heaven  is  exalted  above  the  earth,  so  are 
my  ways  exalted  above  your  ways  and  my  thoughts  above  your 
thoughts." 

'  Therefore  I  say  unto  you,  the  manner  of  predestination  is  not 
manifest  to  men,  albeit  the  fact  is  true,  as  I  have  told  youf. 

'  Ought  man  then,  because  he  cannot  find  out  the  mode,  to  deny 
the  fact  ?  Assuredly,  I  have  never  yet  seen  any  one  refuse  health, 
though  the  manner  of  it  be  not  understood.  For  I  know  not 
even  now  how  God  by  my  touch  healeth  the  sick.'  | 


CLXVIHX 

Then  said  the  disciples  :  '  Yerily  God  speaketh  in  thee,  for 
never 6  hath  man  spoken  as  thou  speakest.' 

Jesus  answered :  '  Believe  me,  when  God  chose  me  to  send  me 
to  the  house  of  Israel,  he  gave  me  a  book  like  nnto  a  clear 
mirror7  which  came  down  into  my  heart  in  such  wise  that  all 
that  I  speak  cometh  forth  from  that  book.  And  when  that  book 
shall  have  finished  coming  forth  from  my  mouth,  I  shall  be  taken 
up  from  the  world.' 

Peter  answered :  '  O  master,  is  that  which  thou  now  speakest 
written  in  that  book  ? ' 

Jesus  replied :  '  All  that  I  say  for  the  knowledge  of  God  and 
the  service  of  God,  for  the  knowledge  of  man  and  for  the  salvation 

a  God  created  everything  by  one  word.  Inde.  b  God  persists.  c  God 
is  concealed.  d  The  prophet  of  God.  e  God,  to  whom  be  praise. 

f  Concealed  predestination.  g  Chapter  setting  forth  the  Gospel. 

1  Wisd.  ix.  15.  2  Isa.  xlv.  15.  3  Isa.  liii.  8.  4  Isa.  xl.  13. 

5  Isa.  Iv.  9.          6  Cp.  John  vii.  46.          7  See  above,  9b  (p.  15  and  note  6). 


390  THE  GOSPEL  OF  BARNABAS 

homo  tutto  uscisse  da  quello  libro  che  he  lo  euangelio  mio  . 
Disse  pietro  he  ui  scrito  la  gloria  del  parradisso  . 

CLXIXX 

Risspose  iessu  .  asscoltate  che  io  ui  diro  chome  he  il 
parradisso  he  chome  starano  li  santi  he  fidelli  in  quello 

I85a  senzza  fine  .  che  quessto  he  uno  di  magiori  |  beni  del  parra- 
(l84a)  disso  .  imperoche  ogni  chossa  per  grade  che  essa  sia  auendo 
fine  diuenta  picholla  he  niente  .  il  parradisso  he  chassa  doue 
DIG  chonsseruab  le  sui  delitie  le  qualli  sono  talle  .  che  la  terra 
la  qualle  chalchera  li  piedi  di  santi  he  beati  he  tanto  preciossa 
che  una  dragma  di  quella  he  piu  preciossa  de  mille  mondi  .  le 
qualli  delitie  il  padre  nosstro  dauit  proffeta  di  DIG  le  uedete 
perche  uelle  mosstrete  DIG  essendo  che  li  fece  uedere  la  gloria 
del  parradisso  .  onde  ritornato  ritornato  in  se  stesso  chon  abe 
le  mani  se  chiusse  li  hochij  he  piangendo  disse  .  non  guardate 
piu  ho  hochij  mei  quessto  monddo  perche  tutto  he  uano  senzza 
niuno  bene  .  delle  qualli  dellitie  disse  esaia  profeta  .  hochij  di 
homo  non  ha  ueduto,  horechie  non  ha  udito  ne  chore  humano 
chompresso  quello  che  DIG  ha  preparato  ha  quelli  che  lui 
amma  c  .  sapete  perche  elgie  [che]  non  hano  ueduto  sentito  he 
chompresso  talli  delitie  elgie  perche  .  uiuendo  quiui  non  sono 
degni  di  uedere  quelle  .  onde  sebene  il  padre  nosstro  dauit 

185b  le  uedete  in  uerita  ui  dicho  che  lui  non  le  uedete  cho  |  ochij 
humani  perche  DIG  tiro  la  anima  sua  ha  se  onde  unito  chon 
DIG  per  lume  diuino  le  uisste  .  Viue  DIG  d  alia  chui  pressenzza 
sta  la  anima  mia  che  essendo  le  delitie  del  parradisso  inffinite 
he  lo  homo  finite  non  le  polle  chomprendere  lo  homo  .  si- 
chome  uno  uasso  pichollo  di  terra  nom  polle  chomprendere 
il  mare  .  guardate  adonque  quanto  sia  bello  il  monddo  nel 
tempo  de  lo  hestate  quando  ogni  chossa  produce  frutto  tal- 
mente  .  che  il  chontadino  inebriate  di  allegrezza  per  il 
pressente  richolto  fa  risonare  le  ualli  he  monti  chon  il  suo 


All!. 


OF  THE  GLORY  OF  PARADISE  391 

of  mankind—  all  this  cometh  forth  from  that  book,  which  is  my 
gospel.' 

Said  Peter  :  '  Is  there  written  therein  the  glory  of  paradise  1  ' 

CLXIX*. 

Jesus  answered  :  '  Hearken,  and  I  will  tell  you  of  what  manner 
is  paradise  \  and  how  the  holy  and  the  faithful  shall  abide  there 
without  end,  for  this  is  one  of  the  greatest  |  blessings  of  paradise,  18  5» 
seeing  that  everything,  however  great,  if  it  have  an  end,  becometh  0 
small,  yea  nought. 

'  Paradise  is  the  home  where  God  storeth  b  his  delights,  which 
are  so  great  that  the  ground  which  is  trodden  by  the  feet  of  the 
holy  and  blessed  ones  is  so  precious  that  one  drachm  of  it  is 
more  precious  than  a  thousand  worlds. 

'  These  delights  were  seen  by  our  father,  David,  prophet  of  God, 
for  God  showed  them  unto  him,  seeing  he  caused  him  to  behold 
the  glories  of  paradise  :  whereupon,  when  he  returned  to  himself, 
he  closed  his  eyes  with  both  his  hands,  and  weeping  said  :  "  Look 
not  any  more  upon  this  world,  O  mine  eyes,  for  all  is  vain,  and 
there  is  no  good  !  " 

'Of  these  delights  said  Isaiah2  the  prophet: 


have  not  seen,  his_earaJiam  not  heard,  nor  hath  the  human"heart 
Tonceived,  that  which  God  hath  prepared  ToTthem  that  love  him  <V' 
-ftnWye  wherefore  they  have  n6T~^e^n7tiear^co1acelved  such 
delights  1  It  is  because  while  they  live  here  below  they  are  not 
worthy  to  behold  such  things.  Wherefore,  albeit  our  father  David 
verily  saw  them,  I  tell  you  that  he  saw  them  not  with  |  human  185^ 
eyes,  for  God  took  his  soul  unto  himself,  and  thus,  united  with  C1 
God,  he  saw  them  with  light  divine.  As  God  liveth^,  in  whose 
presence  my  soul  standeth,  seeing  that  the  delights  of  paradise  are 
infinite  and  man  is  finite,  man  cannot  contain  them;  even  as 
a  little  earthen  jar  cannot  contain  the  sea. 

'  Behold,  then,  how  beautiful  is  the  world  in  summer-time,  when 
all  things  bear  fruit  !  The  very  peasant,  intoxicated  with  gladness 
by  reason  of  the  harvest  that  is  come,  maketh  the  valleys  and 
mountains  resound  with  his  singing,  for  that  he  loveth  his  labours 

•  Chapter  on  paradise.          b  God  guards.         c  God  gives  life.         d  By 
the  living  God. 

*  Paradise  in  Qoran  is  characterized,  as  here,  by  miraculous  rivers  and 
fruits  (Qoran  xiii.  sub  fin.  ;    xlvii.  wied.)  :     but  in  place  of  the  spiritual 
tone  of  '  Barnabas  '  we  have  the  sensual  suggestions  of  Qoran  Ivi. 

2  Cp.  Isa.  Ixiv.  4  (here  cited  apparently  from  i  Cor.  ii.  9). 


392 

chantare  .  somamente  ammando  le  sui  fatiche  .  hora  chossi 
leuate  l  il  chore  uosstro  al  parradisso  doue  hiuui  ogni  chossa 
he  fratuossa  di  fruti  proportionati  ha  cholui  che  lo  ha 
choltiuato  .  Viue  DID*  che  quessto  bassta  per  chonosscere  il 
parradisso  imperoche  DIG  ha  chreato  b  il  parradisso  per  chassa 
delle  sui  delitie0  .  hora  chredete  uoi  che  la  inmenssa  bonta 
non  habia  chosse  inmensse  bone  .  la  inmenssa  bellezza  non 
habia  chosse  inmensse  belle  .  guardate  che  uoi  herareste 
grandemente  se  chredesste  che  lui  non  le  hauessi  j 


186a 

(185") 

Dio  dice  chossi  allo  homo  che  fedelmente  il  seruira  .  io 

chonossco  le  opere  tui  che  per  me  hoperi  .  uiuo  in  etterno  e 
che  lo  ammore  tuo  non  superera  la  mia  liberallita  .  perche 
tu  mi  serui  chome  DIO  chreatore  f  tuo  chonosscendo  te  essere 
hopera  mia  .  he  non  dimandi  ha  me  se  non  gratia  he 
misserichordia  di  seruirmi  fidelmente  .  perche  non  poni  fine 
al  mio  seruitio  essendo  che  tu  dessideri  in  hetterno  seruirmi  . 
chossi  faro  io  che  ti  premiaro  chome  se  tu  fussi  DIO  equalle 
mio  .  perche  non  sollo  ponero  la  abondantia  del  parradisso* 
nelle  tui  mani  .  ma  donero  me  stesso  ha  te  in  dono  .  che 
sichome  tu  uoi  essere  sempre  mio  seruo  chossi  faro  sempre 
tua  mercede  . 

CLXXId 

Che  ui  pare  disse  iessu  alii  suoi  dissepoli  .  de  il  paradisso 

heui  intelleto  che  possi  chomprendere  talli  richezze  he  del- 

186b  litie  .  el  bissogneria  che  lo  homo  hauessi  |  tanta  chognitione 

1  5  '  quanto  ha   DIO   se  lui   uollessi  chonossere  quanto  DIO  uolle 

donare   alii  serui   suoig  .   hauete   ueduto   quando   herode  fa 

pressente  ad  uno  suo  fauorito  barone  chome  lui  lo  presenta  . 

Risspose   ioane    io    lo    ho    ueduto    dui    uolte    he    certo    che 

a    j*.    <Ujl).  b    jJU.    4)1.  c         ...  ~»\    4)1.  d    dl 

e  p^  j  iS*  ^'  f 

4)1. 


1  MS.  leveta  (sic). 


GOD  THE  REWARD  OF  HIS  SERVANTS          393 

supremely.  Now  lift  up  even  so  your  heart  to  paradise,  where  all 
things  are  fruitful  with  fruits  proportionate  to  him  who  hath 
cultivated  it. 

'  As  God  liveth  a,  this  is  sufficient  for  the  knowledge  of  paradise, 
forasmuch  as  God  hath  created  b  paradise  for  the  home  of  his  own 
delights c.  Now  think  ye  that  immeasurable  goodness  would  not  have 
things  immeasurably  good  1  Or  that  immeasurable  beauty  would 
not  have  things  immeasurably  beautiful1?  Beware,  for  ye  err 
greatly  if  ye  think  he  have  them  not.  | 


CLXX  d.  186* 

(185") 
'God  saith   thus  to  the  man  who   shall  faithfully  serve  him: 

"I  know  thy  works,  that  thou  workest  for  me.    As  I  live  eternally6, 

thy  love  shall  not  exceed  my  bounty.     Because  thou  servest  me 

as  God  thy  creator f,  knowing  thyself  to  be  my  work,  and  askest 

nought  of  me  save  grace  and  mercy  to  serve  me  faithfully ;  because 

thou  settest  no  end  to  my  service,  seeing  thou  desirest_to_se_rve_^'     - 

me  eternally:    even   so  will  I  do,  forT'WtH'  rgwa'roT  thee   as   'til/ 

thou  wert  God,%ine  equai._  For_no^pnly  will  I  place  in  jhyjands_   L2  ^j  t^^^, 

tSe  abundance  oL^aradise^but  I  will  give  thee  myself  as  a  giftjr       — J2. . 

'So  Ifiaf7~even  as  thou  art  fain^to~~tre~my   seivaut  •for^ever^eigix-         / 

"so  will  I'make  thy  wages^for  ever." ' 


'  What   think   ye/   said  Jesus  to   his   disciples,  '  of  paradise  ? 
Is  there  a  mind  that  could  comprehend  such  riches  and  delights? 
Man  must  needs  have  |  a  knowledge  as  great  as  God's  if  he  would  186b 
know  what  God  willeth  to  give  to  his  servants  %. 

'  Have  ye   seen,  when   Herod  maketh   a  present  to  one   of  his 
favourite  barons,  in  what  sort  he  presenteth  it  1 ' 

John  answered  :   '  I  have  seen  it  twice  ;  and  assuredly  the  tenth 
part  of  that  which  he  giveth  would  be  sufficient  for  a  poor  man.' 

a  By  the  living  God.        b  God  creates.        c  God  is  better.        d  Chapter 
on  paradise.  e  God  is  living  and  of  old.          f  God  is  the  Creator  and 

is  guidance  and  merciful.  8  God  bestows. 


1  For  the  mystic  tendency  of  this  chapter,  suggesting  Suffism,  cp. 
(p.  55)  and  i59b  (p.  339)  ;  and  see  Introd. 


394  THE  GOSPEL  OF  BARNABAS 

bassteria  ha  uno  pouero  la  decima  di  quanto  li  dona  .  Disse 
iessu  ma  se  uno  pouero  sara  pressentato  da  herode  che  chossa 
li  dara  .  Rissposse  ioane  uno  ouero  dui  minuti  .  hora  quessto 
sia  il  libro  uosstro  da  studiare  per  chonossere  il  parradisso  . 
perche  quato  DIG  ha  datoa  al  homo  in  quessto  monddo  per 
il  chorpo  he  chome  che  herrode  doni  uno  minuto  ad  uno 
pouero  .  ma  quanto  DIG  dara"  alia  hanima  he  chorpo  im 
paradisso  he  chome  se  herrode  donassi  quanto  elgia  he  la 
propia  uita  ad  uno  suo  seruo  . 

CLXXIIb. 

DIG  dice  chossi  ha  chi  lo  amma  he  serue  fidelmente  .  Va 

he  chonssidera   ho   sseruo   mio   la  harena  dello  mare  se  he 

18 7a  molta  .  onde   se   il   mare   ti   donassi   uno  1  sollo    grano   di 

(i86a) 

harena  ti  pareria  pocho  certo  si  .  Viuo  io  chreatore  tuo  che 
quanto  ho  donate0  in  quessto  monddo  ha  tutti  li  principi 
he  Re  della  terra  he  mancho  di  quello  grano  di  harena 
che  ti  darebe  il  mare  risspeto  .  ha  quanto  ti  daro  nel 
parradisso  mio  . 


Ora  disse  iessu  chonsiderate  la  abondantia  del  parradisso  . 
perche  se  DIG  ha  datoa  al  homo  in  quessto  mondo  una 
oncia  di  bene  im  parradisso  ne  dara  dieci  cento  millia  some  . 
chonssiderate  la  quantita  di  frutti  che  sono  in  quessto 
monddo  .  la  quantita  de  cibi  .  la  quantita  de  fiori  he  la 
quantita  di  chosse  che  serue  lo  homo  .  Viue  Diod  alia  chui 
pressenzza  sta  la  anima  mia  che  sichome  al  mare  auanza 
harena  quando  uno  riceue  uno  grano  di  quella  .  chossi  supera 
la  quallita  he  quantita  de  fichi  ha  una  sorte  de  fichi  che 
quiui  manggiamo  .  he  chosi  ogni  altra  chossa  nel  parradisso  . 
ma  de  piu  ui  dicho  in  uerita  che  sichome  he  piu  preciosso 
uno  monte  di  horo  he  margarite  de  la  ombra  di  una  formicha  .  | 

18 7b  chossi   he   piu   preciosso   le  dellitie  del   parradisso   ha  tutte 
(i86b) L_  r 

4)1.  b    ila-    »j|j— .  c    L$k-*-«  J 

4)U. 


OF  THE  ABUNDANCE  OF  PARADISE  395 

Said  Jesus :  '  But  if  a  poor  man  shall  be  presented  to  Herod 
what  will  he  give  to  him  1 ' 

John  answered :  '  One  or  two  mites.' 

'Now  let  this  be  your  book  wherein  to  study  the  knowledge 
of  paradise/  [said  Jesus]  :  '  because  all  that  God  hath  given  a  to 
man  in  this  present  world  for  his  body  is  as  though  Herod  should 
give  a  mite  to  a  poor  man;  but  what  God  will  give a  to  the 
body  and  soul  in  paradise  is  as  though  Herod  should  give  all  that 
he  hath,  yea  and  his  own  life,  to  one  of  his  servants.' 


CLXXIIb. 

'God    saith  thus   to   him   that   loveth   him,  and   serveth  him 
faithfully  :   "  Go  and  consider  the  sands  of  the  sea,  O  my  servant, 
how  many  they  are.     Wherefore,  if  the  sea  should  give  thee  one  j 
single  grain  of  sand,  would  it  appear  small  to  thee?     Assuredly,  187* 
yea.     As  I,  thy  creator,  live,  all  that  I  have  given  c  in  this  world  (l86 
to   all   the  princes   and  kings  of  the  earth   is  less   than  a   grain 
of  sand  that  the  sea  would  give  thee,  in  comparison  of  that  which 
I  will  give  thee  in  my  paradise."  ' 

CLXXIIIt). 

'Consider,  then,'  said  Jesus,  'the  abundance  of  paradise.  For 
if  God  hath  given  a  to  man  in  this  world  an  ounce  of  well-being,  in 
paradise  he  will  give  him  ten  hundred  thousand  loads.  Consider  the 
quantity  of  fruits  that  are  in  this  world,  the  quantity  of  food,  the 
quantity  of  flowers,  and  the  quantity  of  things  that  minister  to 
man.  As  God  livethd,  in  whose  presence  my  soul  standeth,  as  the 
sea  hath  still  sand  over  and  above  when  one  receiveth  a  grain 
thereof,  even  so  will  the  quality  and  quantity  of  figs  1  [in  paradise] 
excel  the  sort  of  figs  we  eat  here.  And  in  like  manner  every 
other  thing  in  paradise.  But  furthermore,  I  say  unto  you  that 
verily,  as  a  mountain  of  gold  and  pearls  is  more  precious  than 

the  shadow  of  an  ant.  I  even  so  are  the  delights  of  paradise  more  187'* 

(i86b) 


a  God  gives.  b  Chapter  on  paradise.  c  God  lives,  creates,  and 

ives.  d  By  the  living  God. 


1  For  the  fruits  of  paradise,  cp.  Qoran,  xiii,  xlvii,  and  Ivi. 


396  THE  GOSPEL  OF  BARNABAS 

le  dellitie  de  li  principi  del  monddo  .  che  hano  hauto  he 
hauerano  insino  al  iuditio  di  Dioa  quando  il  monddo  hauera 
fine  .  Rissposse  pietro  nel  parradisso  adonque  anderaui  il 
chorpo  nosstro  che  hora  habiamo  .  Rissposse  iessu  guarda 
pietro  che  tu  non  diuenti  saduceo  perche  li  saducei  dichono 
che  la  charne  non  rissurggera  he  che  non  ui  sia  angiolli  .  onde 
sono  priui  di  andare  la  anima  he  il  chorpo  loro  nel  parradisso 
he  sono  priui  di  hauere  alchuno  seruitio  dalli  angioli  in 
quessto  monddo  .  sei  forssi  smentichato  di  iob  proffetta  he 
ammicho  di  DIG  che  dice  .  io  so  che  DIG  mio  uiueb  he  nel 
nouissimo  giorno  risuscitaro  nella  charne  mia  he  chon  li 
hochij  mei  uedero  DIG  saluatore  mioc  .  ma  chredi  ha  me 
che  quessta  charne  nosstra  sara  talmente  puriffichata  che 
non  hauera  ueruna  propieta  di  quello  che  hora  ha  .  imperoche 
sera  purgata  di  oggni  chatiuo  dessiderio  he  DIG  la  ridurera 
in  talle  stato  quale  hera  addamo  auanti  che  pechasse  .  Dui 
seruono  uno  patrone  intuna  isstessa  hopera  .  luno  sollo 
188auede  la  opera  he  chomanda  al  sechondo  he  il  sechondo  ho|pera 
7  '  quanto  il  primo  chomanda  .  parui  iussto  dicho  che  il  patrone 
premij  sollo  cholui  che  uede  he  chomanda  he  scazij  fuori  di 
chassa  cholui  che  si  affaticho  nella  hopera  certo  no  .  hora 
chome  soporterra  la  iusstitia  di  DIG  che  seruendo  DIG  la 
hanima  he  chorpo  chon  il  senso  del  homo  .  la  anima  sollo 
uedendo  he  chomadando  il  seruitio  perche  .  la  anima  non 
manggiando  pane  non  degiuna  .  non  chamina  .  no  sente 
freddo  he  chaldo  .  non  se  infferina  ne  he  ammazzata  .  perche 
la  hanima  he  inmortalle  .  la  quale  non  patisse  pena  ueruna 
di  quesste  chorporalli  che  per  uia  di  ellementi  patisse  il 
chorpo  .  elgi  iusto  dicho  che  sollo  essa  uadi  im  parradisso 
he  non  il  chorpo  che  tanto  si  affatichato  seruendo  DIG  . 
Risspose  pietro  ho  maesstro  il  chorpo  auendo  fato  pechare 
la  anima  non  deue  essere  possto  im  parradisso  .  Rissposse 
iessu  hora  chome  pechera  il  chorpo  senzza  la  hanima  certo 
elgie  impossibile  .  pero  leuando  tu  la  misserichordia  di  DIG 
al  chorpo  chondani  la  anima  allo  inferno  I 


41)1.  b  41)1.  C    Ji-jU    41)1. 


OF  THE  BODY  IN  PARADISE  397 

precious  than  all  the  delights  of  the  princes  of  the  world  which 
they  have  had  and  shall  have  even  unto  the  judgement  of  God  a 
when  the  world  shall  have  an  end.' 

Peter  answered :  '  Shall,  then,  our  body  which  we  now  have  go 
into  paradise  1 ' 

Jesus  answered  :  '  Beware,  Peter,  lest  thou  become  a  Sadducee  ; 
for  the  Sadducees  say  that  the  flesh  shall  not  rise  again,  and  that 
there  be  no  angels  l.  Wherefore  their  body  and  soul  are  deprived 
of  entrance  into  paradise,  and  they  are  deprived  of  all  ministry 
of  angels  in  this  world.  Hast  thou  perchance  forgotten  Job2, 
prophet  and  friend  of  God,  how  he  saith  :  "I  know  that  my  God 
livethb;  andinjhejast  day  I  shall  rise  again  in  myjiesh,  and  with 
rnTneeyes^I_ghall  see  God  my  Saviour  c_"  ? 

*   'But  believe  me,  this  flesh  of  ours  shall  be  so  purified  that  it 
sbafT not  ^possess  a  single  property  of  those  which jopjyjtjiathj^ 
seeing  that  it  shall  be  purged  of^every7  evil T  desire,  and  God  shall 
TecIucVIt  to  such  a  condition  as  was  Adam's 


wo  men  serve  one  master  in  one  and  the  same  work.     The 
one  alone  seeth  the  work,  and  giveth  orders  to  the  second,  and  the 
second     performeth  all   that  the   first  commandeth.      Seemeth   it  188* 
just  to  you,  I  say,  that  the  master  should  reward  only  him  who  ^  7  ' 
seeth  and  commandeth,  and  should  cast  out  of  his  house  him  who 
wearied  himself  in  the  work  1     Surely  not, 

'  How  then  shall  the  justice  of  God  bear  this  ?  The  soul  and 
the  body  with  the  sense  of  man  serve  God :  the  soul  only  seeth 
and  commandeth  the  service,  because  the  soul,  eating  no  bread, 
fasteth  not,  [the  soul]  walketh  not,  feeleth  not  cold  and  heat, 
falleth  not  sick,  and  is  not  slain,  because  the  soul  is  immortal :  it 

^i^ ^— 1-« 

suffereth  not  any  of  those  corporal  pains^whicli  the  body  suffers  aj;.,:. 
tTTelnstance  ofthe  elements^    TFlt^th^nT^ultpr^a^/that  the  soul 
"alone  should^g^lnEo^aTacnse',  and  not  the  body,  whicliliath  wejxied_L 

itself  so  mucbfrT  serving  God  ? ' 

"*Teter  ans-NverecTr^'t)  master,  the  body,  having  caused  the  soul  to 

sin,  ought  not  to  be  placed  in  paradise.' 

Jesus   answered :    '  Now   how   shall   the   body   sin  without  the 

soul  1    Assuredly  it  is  impossible.    Therefore,  in  taking  away  God's 

mercy  from  the  body,  thou  condemnest  the  soul  to  hell.'  | 


God  is  wise.  b  God  lives.  c  God  guards. 


1  Cp.  Acts  xxiii.  8.  2  Cp.  Job  xix.  25-27. 


398  THE  GOSPEL  OF  BARNABAS 

188b  CLXXIV *. 

(i87b) 

Viue  Diob  alia  chui  pressenza  sta  la  anima  mia  che  DIG 
nosstro  promete  la  misserichordia  sua  al  pechatorec  dicendo  . 
in  quella  hora  che  il  pechatore  si  dollera  de  il  pechato  suo 
per  me  io  non  mi  harechordaro  le  inniquita  sue  in  hetterno  . 
hora  chi  mangeria  li  cibi  del  parradisso  se  il  chorpo  non  ui 
andassi  la  hanima  certo  no  essendo  che  lei  he  spirito  . 
Risspose  pietro  adonque  magierano  li  beati  im  paradisso  ma 
chome  riusscira  il  cibo  senza  inmonditia  .  Bissposse  iessu 
hora  qualle  beatitudine  hauera  il  chorpo  se  elgi  non  mangiassi 
he  beuessi  .  certo  he  che  elgie  chonueniente  dare  gloria  ha 
proportione  del  gloriffichato  .  ma  heri  pietro  penssando  che 
talle  cibo  riusisca  chon  inmonditie  perche  quessto  chorpo  al 
pressente  mangia  cibi  chorutibilli  .  hepero  chossi  usscise  la 
putreffatione  ma  nel  paradisso  il  chorpo  sera  inchorutibille  . 
impassibille  he  immortalle  libero  da  ogni  misseria  he  li 
cibi  .  li  qualli  sono  senzza  ueruno  diffeto  non  genererano 
putrefatione  ueruna  .  | 

189a  CLXXVa. 

188") 

DIO  dice  chossi  in  essaia  proffeta  scernendo  li  reprobi  .  li 

serui  mei  senterano  ha  tauolla  in  chassa  mia  he  starano  in 
chonuiuio  allegramente  chon  fessta  he  suoni  de  citare  he 
organi  .  he  non  li  lassero  manchare  chossa  ueruna  .  Ma 
uoi  che  sette  innimici  mei  sarete  scaziati  da  me  doue  morirete 
di  misseria  dissprezzandoui  ogni  mio  seruitore  . 

CLXXVI* 

A  che  serue  dire  starano  in  chonuiuio  disse  iessu  alii 
dissepoli  suoi  .  certo  he  che  DIO  parlla  chiaro  .  ma  ha  che 
serue  quatro  fiumi  di  preciosso  liquore  nel  paradisso  chon 
tanti  fruti  .  certo  he  che  DIO  non  manggia  .  li  angioli  non 
manggiano  .  la  anima  non  manggia  .  il  sensso  non  manggia  d 


41)1. 


OF  THE  BODY  IX  PARADISE  399 

CLXXIVa. 

'  As  God  liveth  b,  in  whose  presence  my  soul  standeth,  our  God 
promiseth  his  mercy  to  the  sinner  c,  saying  J  :  "In  that  hour  that 
the  sinner  jshalljament  his  sin,  by  myself,  I  will  not  remembeTFhis 
iniquities  for  ever." 


what  should  eat  the  meats  of  paradise,  if  the  body  go  not 
thither  1  The  soul  1  Surely  not,  seeing  it  is  spirit.' 

Peter  answered  :  '  So  then,  the  blessed  shall  eat  in  paradise  ;  but 
how  shall  the  meat  be  voided  without  uucleanness  ?  ' 

Jesus  answered  :  '  Now  what  blessedness  shall  the  body  have  if 
it  eat  not  nor  drink  ?  Assuredly  it  is  fitting  to  give  glory  in 
proportion  to  the  thing  glorified.  But  thou  errest,  Peter,  in 
thinking  that  such  meat  should  be  voided  in  uncleanness,  because 
this  body  at  the  present  time  eateth  corruptible  meats,  and  thus  it 
is  that  putrefaction  cometh  forth  :  but  in  paradise  the  body  shall 
be  incorruptible,  impassible,  and  immortal,  and  free  from  every 
misery  ;  and  the  meats,  which  are  without  any  defect,  shall  not 
generate  any  putrefaction.  | 


CLXXV*.  189* 

(i88a) 
'  God  saith  thus  in  Isaiah  2  the  prophet,  pouring  contempt  on  the 

reprobate :  "  My  servants  shall  sit  at  my  table  in  mine  house  and 
shall  feast  joyfully,  with  gladness  and  with  the  sound  of  harps 
and  organs,  and  I  will  not  suffer  them  to  have  need  of  anything. 
But  ye  that  are  mine  enemies  shall  be  cast  away  from  me,  where 
ye  shall  die  in  misery,  while  every  servant  of  mine  despiseth 
you." 

CLXXVI*. 

'To  what  doth  it  serve  to  say,  "They  shall  feast"?'  said 
Jesus  to  his  disciples.  '  Surely  God  speaketh  plain.  But  to 
what  purpose  are  the  four  rivers 3  of  precious  liquor  in  paradise, 
with  so  many  fruits  ?  Assuredly,  God  eateth  not,  the  angels  eat 
not,  the  soul  eateth  not,  the  sense  eateth  not d,  but  rather  the  flesh, 


ft  Chapter  on  paradise.         b  By  the  living  God.         c  God  the  gracious. 
d  God  and  the  angels  and  the  spirit  and  the  soul  do  not  eat  food.     Inde. 


1  Cp.  Ezek.  xviii.  ai,  22.         J  Cp.  Isa.  Ixv.  13.         8  So  in  Qoran,  xlvii, 
paradise  has  four  rivers,  (i)  of  water,  (2)  of  milk,  (3)  of  wine,  (4)  of  honey. 


400  THE  GOSPEL  OF  BARNABAS 

ma  sibene  la  charne  che  he  il  chorpo  nosstro  .  onde  la  gloria 
del  parradisso  he  per  il  chorpo  quanto  alii  cibi  .  he  per  la 
hanima  he  sensso  in  quanto  ha  DIG  he  alia  chonuerssatione 
di  angioli  he  spiriti  beati  .  la  qualle  gloria  sera  melgio 
maniffesstata  dallo  nontio  di  moa  il  qualle  hauendo  DIG  chreatob 
189b  il  tutto  per  ammore  suo  chonossce  melgio  di  ogni  al|tra 
'  chreatura  il  tutto  .  Disse  bartolameo  ho  maesstro  sara  he- 
qualle  ad  ogni  homo  la  gloria  del  paradisso  .  se  sera  hequalle 
non  sera  iussto  he  se  non  sera  equalle  li  minori  hauerano 
inuidia  alii  maggiori  .  Rissposse  iessu  non  sera  equalle  perche 
DIO  he  iusto  c  he  ogniuno  si  chontentera  perche  hiuui  non  he 
inuidia  .  di  a  me  bartolameo  elgie  uno  patrone  il  qualle  ha 
molti  serui  li  qualli  ueste  di  uno  isstesso  pano  tutti  li  suoi 
seruitori  .  onde  li  fanziuli  che  hano  uesti  da  fanciuli  si 
dolgiono  che  non  hano  uesstimenta  da  homeni  grand!  certo 
anziche  .  se  li  magiori  li  uollessero  ponere  le  loro  uessti 
magiori  se  adireriano  perche  no  sendo  equalle  ha  loro  le 
uesti  chrederiano  essere  burlati  .  hora  bartolameo  leua  il 
chore  tuo  ha  DIG  nel  paradisso  he  uederai  che  tutta  una 
gloria  sebene  sara  ha  chi  piu  ha  chi  meno  .  non  portera 
alloro  inuidia  ueruna 

CLXXVIia. 

Disse  allora  cholui  che  scriue  .  ho  maesstro  il  parradisso 
190a  ha  elgi  lume  di  solle  chome  ha  quessto  monddo  .  Risspojse 
^  9  '  iessu  DIG  chossi  mia  deto  ho  barnaba  .  il  monddo  nel  qualle 
habitate  homeni  pechatori  ha  il  solle  la  luna  he  le  stelle 
che  lo  adornano  .  per  beneficio  uosstro  he  allegrezza  che 
quessto  ho  chreato  io  pero  chredete  uoi  che  la  chassa  doue 
habiterano  li  mei  fideli  non  sia  melgio  .  certo  che  herate 
quessto  chredendo  perche  io  DIG  uosstro  son  il  solle  de  il 
parradisso  he  il  nontio  e  mio  he  la  luna  il  qualle  da  me  riceue 
il  tutto  .  he  le  stelle  sono  li  mei  proffeti  che  ui  ano  predichato 
la  mia  uollonta  .  onde  li  mei  fidelli  sichome  alloro  li  portorno 


s, *-— . 


DIVERS  DEGREES  OF  GLORY  401 

which  is  our  body.     Wherefore  the  glory  of  paradise  is  for  the  body 
the  meats,  and  for  the  soul  and  the  sense  God  and  the  conversation 


of  angels  and  blessed  spirits.     That  glory  shall  be  better  revealed 
by  the  messenger  of  God a,  who   (seeing  God  hath  created b  all 


things  for  lqy_e_of  him  *)  knoweth  allllungs  betferthan  any  other 
^reaTurer^' 

Said  Bartholomew :  '0  master,  shall  the  glory  of  paradise  be 
equal  for  every  man  1  If  it  be  equal,  it  shall  not  be  just,  and  if  it 
b"e  not  equal  the  lesser  will  envy  the  greater.' 

Jesus  answered  :  '  It  will  not  be  equal,  for  that  God  is  just  c  ;  and 
everyone  shall  be  content,  because  there  is  no  envy  there.  Tell 
me,  Bartholomew :  there  is  a  master  who  hath  many  servants,  and 
he  clotheth  all  of  those  his  servants  in  the  same  cloth.  Do  then 
the  boys,  who  are  clothed  in  the  garments  of  boys,  mourn  because 
they  have  not  the  apparel  of  grown  men  1  Surely,  on  the  contrary, 
if  the  elders  desired  to  put  on  them  their  larger  garments  they 
would  be  wroth,  because,  the  garments  not  being  of  their  size, 
they  would  think  themselves  mocked. 

'Now,  Bartholomew,  lift  thy  heart  to  God  in  paradise,  and 
thou  shalt  see  that  all  one  glory,  although  it  shall  be  more  to 
one  and  less  to  another,  shall  not  produce  ought  of  envy.' 


CLXXVIId 

Then  said  he  who  writeth  :   '  O  master,  hath  paradise  light  from 
the  sun  as  this  world  hath  ]  ' 

Jesus  answered  :  j  '  Thus  hath  God  said  to  me,  0  Barnabas  :  190a 
"TTlie_WQrld  wherein__y_e__men_that  are  sinners  dwell  hath^  the  sun  (l89*) 
and  the  moon  and  the  stars  that  adorn  it,  for  your  benefit  and  your 

adness;  for"Ttrt5~hgve  I 


'  "JThmJLye,  then,  that  the  house  where  my  faithful  dwell  shall 
not  J)e__better  ?  Assuredly,  ye  err,  so  thinking:  for  I,  your  God, 
am  the  sun  of  paradise,  and  my  messenger  e  is  the  moon  who  from 
me  receiveth  all  ;  and  the  stars  are  my  prophets  which  have 
preached  to  you  my  will.  Wherefore  my  faithful,  even  as  they 
received  my  word  from  my  prophets  [here],  shall  in  like  manner 

'  The  prophet  of  God.  b  God,  Creator.  °  God  is  just. 

A  Chapter  on  paradise.  e  His  prophet. 

1  See  41*  (p.  91);  57b  (p.  131). 


402  THE  GOSPEL  OF  BARNABAS 

la  mia  parolla  li  mei  proffeti  .  ehossi  nel   parradisso  delle 
delitie  mie  riceuerano  per  loro  dilleto  he  allegrezza  . 

CLXXVIII*. 

E  quessto  bastiui  per  chonosscere  il  paradisso  disse  iessu  . 
onde  di  nouo  disse  bartolameo  ho  maesstro  habimi  pazienzza 
se  io  te  dimando  una  parolla  .  Risspose  iessu  di  quello  che 
tu  dessideri  .  Disse  bartollameo  il  paradisso  elgie  grande 
certo  imperoche  stando  in  esso  si  grandi  beni  lui  deue  essere 
19  Ob  grande  .  Rissposse  |  iessu  il  pavadisso  he  tanto  grande  che 
9  nom  polle  homo  ueruno  missurarllo  .  Diehoti  in  uerita  che 
noue  sono  li  cielli  fra  li  qualli  stano  li  pianeti  li  qualli  sono 
distati  luno  dallo  altro  cinque  cento  hanni  di  chamino  humano  . 
he  la  terra  similmente  he  disstante  dal  primo  cielo  cinque  cento 
hanni  di  chamino  .  Ma  fermati  ha  missurare  il  primo  ciello  il 
qualle  he  ehossi  magiore  di  tutta  la  terra  chome  tutta  la  terra 
he  magiore  di  uno  grano  di  harena  .  he  ehossi  il  sechondo 
ciello  he  maggiore  de  il  primo  he  il  terzo  de  il  sechondo  he 
ehossi  ogniuno  insino  allo  ultimo  ciello  sono  magiori  uno 
dello  altro  .  onde  in  uerrita  ti  dicho  che  il  parradisso  he 
magiore  di  tutta  la  terra  he  tutti  li  cielli  chome  he  maggiore 
tutta  la  terra  di  uno  grano  di  harena15  .  Disse  allora  pietro 
ho  maesstro  il  paradisso  deue  essere  maggiore  di  DIG  perche 
DIG  si  uede  dentro  .  Rissposse  iessu  taci  pietro  che  tu  bestemij 
he  non  te  ne  hauedi  . 

CLXXIX  *. 

191a  Allora  uene  langelo  gabrielo  ha  iessu  .  he  li  mostro  [  uno 
spechio  rilucente  chome  il  solle  nel  qualle  uisste  scrito  quesste 
parolle  .  Viuo  io  in  etterno0  che  sichome  he  magiore  il 
parradisso  di  tutti  li  cieli  he  la  terra  chome  he  magiore  la 
terra  tutta  di  uno  grano  di  harena  .  ehossi  son  maggiore  del 
parradisso  he  tante  uolte  piu  quanta  harrena  ha  il  mare  . 
quante  goza  di  aquad  sono  sopra  il  mare  .  quante  erbe  sono 
a  --  b  <\  s-. 

A  .a.    5,»_wu.  J^      &•*&•  • 


OF  THE  GREATNESS  OF  PARADISE  403 

obtain  delight  and  gladness  through  them  in  the  paradise  of  my 
delights." 


CLXXVIIIa. 

'And  let  this  suffice  you/  said  Jesus,  'for  the  knowledge  of 
paradise.'  Whereupon  Bartholomew  said  again  :  '  0  master,  have 
patience  with  me  if  I  ask  thee  one  word.' 

Jesus  answered  :  '  Say  that  which  thou  desirest.' 

Said  Bartholomew:  'Paradise  is  surely  great:  for,  seeing  there 
be  in  it  such  great  goods,  it  needs  must  be  great.' 

Jesus  answered  :  |  '  Paradise  is  so  great1  that  no  man  can  measure  19 Ob 
it.    Verily  I  say  unto  thee  that  the  heavens  are  nine,  among  which  ^I89  ) 
are  set  the  planets,  that  are  distant  one  from  another  five  hundred 
years'  journey  for  a  man :   and  the  earth  in  like  manner  is  distant 
from  the  first  heaven  five  hundred  years'  journey. 

'  But  stop  thou  at  the  measuring  of  the  first  heaven,  which  is  by 
so  much  greater  than  the  whole  earth  as  the  whole  earth  is  greater 
than  a  grain  of  sand.  So  also  the_second  heaven  is  greater  than 
the  first,  and  the  third  than  the_^econd^and  so_on,  up  to  the  last 
heaven^  each  one  ^-Likaw.ise  greater  than  the  next.^  And_verily 
I_sjiy_to  thee  that  paradise^ is  greater^tEaiT  all  the  earth  and  all  uie  ^ 
heavens  [together],  even_as  all  the  earth  is  greater  than  agrain 
of  sand  V 


Then  said  Peter :  '  0  master,  paradise  must  needs  be  greater 
than  God,  because  God  is  seen  within  it.' 

Jesus  answered :  '  Hold  thy  peace,  Peter,  for  thou  unwittingly 
blasphemest.' 

CLXXIXa. 

Then    came    the    angel    Gabriel    to    Jesus    and    showed    him    [  191a 
a  mirror  shining  like  the  sun2,  wherein  he  beheld  written  these  ^ 9°  ' 
words :    '  As   I  live  eternally c,  even  as  paradise  is  greater  than 
all  the  heavens  and  the  earth,  and  as  the  whole  earth  is  greater 

than  a  grain  of  sand,  even  so  am  I  greater  than  paradise ;   and  as 

^^^^•-          ^^_^^  — ** 

many  times  more  as  the  sea  hathgfa±tis~oTsand,  as  there  are  drops 

of  water  d  upon  the  sea,  as  there  are  [blades  of]  grass  upon  the 

a  Chapter  on  paradise.  b  Paradise  is  greater.  c  God  lives  and 

persists,  and  is  greatest,  mighty.  d  Water. 


1  Cp.  above,  nia  (p.  241,  note  4).  2  See  9b  (p.  15  and  note  6  there). 

D  d    2 


404  THE  GOSPEL  OF  BARNABAS 

in  terra  .  quante  folgie  sono  sopra  li  arbori  .  quanti  pelli  sono 
sopra  li  animalli  he  tante  uolte  piu  quanti  grani  di  harena 
andaria  ha  riempire  tutti  li  cielli  he  il  parradisso  he  piu  . 
allora  disse  iessu  faziamo  riuerenzza*  al  nostro  DIG  il  qualle 
he  benedeto  in  etterno  .  onde  cento  uolte  inclinorno  il  chapo  he 
si  prostrorno  ha  terra  orando  nella  fazia  loro  .  fata  la  oratione 
iessu  chiamo  pietro  he  ha  lui  he  ha  tutti  li  dissepoli  li  disse 
quello  che  haueua  ueduto  .  he  a  pietro  disse  la  anima  tua  che 
he  magiore  di  tutta  la  terra  per  uno  hochio  essa  uede  il  solle 
che  he  mille  uolte  maggiore  di  tutta  la  terra  .  elgie  uero  disse 
pietro  .  pero  disse  iessu  hora  tu  chossi  per  il  parradisso  uederai  | 
191>  DIG  chreatore  nosstro b  .  he  deto  quessto  iessu  resse  le  gratie 
(I9°b)  ha  DIG  signore  nostro  c  pregando  per  la  chassa  de  issdraelle  he 
per  la  citta  santa  .  Risspondendo  ogniuno  chossi  sia  signore  . 

CLXXXd. 

Vno  giorno  essendo  iessu  nel  porticho  di  sallamone  .  se 
auicino  ha  lui  uno  scriba  di  quelli  che  faceuano  sermone  al 
popullo  he  disseli  .  ho  maesstro  io  ho  molte  uolte  fato  sermone 
ha  quessto  popullo  he  mie  in  chapo  uno  passo  della  scritura 
che  io  non  la  posso  chomprendere  .  Rissposse  iessu  he  qualle l 
he  .  Disse  il  scriba  quello  che  disse  DIG  ha  habraha  padre 
nosstro  .  io  saro  la  mercede  tua  grandde  .  hora  chome  polle 
Io  homo  meritare ;  allorra  iessu  si  allegro  in  spirito  he  disse  . 
certo  tu  non  sei  lontano  dal  regno  di  DIG  pero  asscoltami 
che  io  te  diro  il  sensso  di  talle  dotrina  .  DIG  per  esser  infmito  he 
Io  homo  finitto  Io  homo  nom  polle  meritare  DIG  he  questo  he  il 
102a  dubio  tuo  fratello  .  Rissposse  il  |  scriba  lachrimando,  signore 
tu  chonossi  il  mio  chuore  pero  parlla  che  la  anima  mia 
dessidera  la  tua  uoce  .  allora  disse  iessu,  Viue  DIG  e  che  Io  homo 
nom  polle  meritare  uno  pocho  de  fiato  il  qualle  ogni  momento 
riceue  .  Ressto  il  scriba  fuori  di  se  quessto  sentendo  he 


1  MS.  apparently  quelle. 


OF  MAN'S  MERIT  405 

ground,  as  there  are  leaves  upon  the  trees,  as  there  are  skins  upon 
the  beasts  ;  and  as  many  times  more  as  the  grains  of  sand  that 
would  go  to  fill  the  heavens  and  paradise  and  more.' 

Then  said  Jesus :  '  Let  us  do  reverence a  to  our  God,  who  is 
blessed  for  evermore.'  Thereupon  they  bowed  their  heads  an 
hundred  times  and  prostrated  themselves  to  earth  upon  their 
face  in  prayer. 

When  the  prayer  was  done,  Jesus  called  Peter  and  told  him 
and  all  the  disciples  what  he  had  seen.  And  to  Peter  he  said: 
;  Thy  soul,  which  is  greater  than  all  the  earth,  through  one  eye 
seeth  the  sun,  which  is  a  thousand  times  greater  than  all  the 
earth.' 

'  It  is  true,'  said  Peter. 

Then  said  Jesus :   '  Even  so,  through  [the  eye  of]  paradise,  shalt 
thou  see  |  God  our  Creator  V     And  having  said  this,  Jesus  gave  I91b 
thanks  to  God  our  Lord  c,  praying  for  the  house  of  Israel  and  for   I9°  * 
the  holy  city.     And  everyone  answered  :  '  So  be  it,  Lord.' 

CLXXXd. 

One  day,  Jesus  being  in  Solomon's  porch,  there  drew  nigh  to  him 
a  scribe,  one  of  them  that  made  discourse  to  the  people,  and  said  to 
him :  '  0  master,  I  have  many  times  made  discourse  to  this  people, 
and  there  is  in  my  mind  a  passage  of  scripture  which  I  am  not  able 
to  understand.' 

Jesus  answered :  '  And  what  is  it  \ ' 

Said  the  scribe :  '  That  which  God  said  to  Abraham  our  father, 
"I  will  be  thy  great  reward1."  Now  how  could  man  merit  [such 
reward]  \ ' 

Then  Jesus  rejoiced  in  spirit 2,  and  said :  '  Assuredly  thou  art 
not  far  from  the  kingdom  of  God  ! s  Listen  to  me,  for  I  will  tell 
thee  the  meaning  of  such  teaching.  God  being  infinite,  and  man 
finite,  man  cannot  merit  God — and  is  this  thy  doubt,  brother  1 ' 

The  scribe  answered,  |  weeping :   '  Lord,  tliou  knowest  my  heart ;  192a 
speak,  therefore,  for  my  soul  desireth  to  hear  thy  voice.' 

Then  said  Jesus :  '  As  God  liveth e,  man  cannot  merit  a  little 
breath  which  he  receiveth  every  moment.' 

The  scribe  was  beside  himself,  hearing  this,  and  the  disciples 


a  Prostration.  b  God  is  the  Creator.  c  God  is  sovereign. 

d  Chapter  on  the  reward.         e  By  the  living  God. 


1  Gen.  xv.  i.  2  Cp.  Luke  x.  21.  *  Mark  xii.  34. 


406  THE  GOSPEL  OF  BARNABAS 

similmente  li  dissepoli  si  marauilgiorno  perche  haueuano  in 
memoria  .  quello  che  disse  iessu  che  quanto  dauano  per 
ammore  di  DIG  riceuerebono  cento  per  uno  .  allora  disse  se 
uno  ui  presstasi  cento  danari  di  horo  he  uoi  sconsumasste 
quelli  danari  potresste  uoi  dire  ha  quello  homo  .  io  ti  do  una 
folgia  de  uitte  putrefata  pero  dami  la  tua  chasa  che  io  la 
merito  .  Risspose  il  scriba  no  signore  perche  lui  deue  prima 
paggare  il  debito  he  poi  se  lui  uolle  chossa  ueruna  li  dij  chosse 
bone  .  ma l  ha  che  serue  una  folgia  putrefata  . 

CLXXXIa. 

192b  Risspose  iesu  .  bene  hai  deto  ho  fratello  pero  dimi  |  chia 
(I91  '  chreato  Io  homo  de  niente  certo  he  che  elgie  stato  DIG  al 
qualle  DIG  ha  datob  tutto  il  monddo  per  suo  beneficio  .  Ma 
Io  homo  pechando  ha  il  tutto  sconsumato  perche  per  il 
pechato  tutto  il  monddo  he  chontrario  ha  Io  homo  .  he  il 
missero  homo  non  ha  se  non  opere  putrefate  da  pechato 
da  dare  ha  DIG  .  perche  pechando  ogni  giorno  putrefa  le 
opere  sui  che  pero  esaia  proffeta  dice  .  le  iustitie  nosstre 
sono  chome  pano  messtruato  .  hora  chome  potra  Io  homo 
meritare  non  potendo  sodisfare  .  he  forsi  che  Io  homo  non 
pecha  certo  he  che  DIG  nosstro  dice  per  il  proffeta  suo  dauit  . 
sette  uolte  al  giorno  chassca  il  iussto  hora  chome  chassca  Io 
ingiussto  .  he  se  sono  putreffate  le  iustitie  nosstre  chome  sono 
habomineuolle  le  iniustitie  .  Viue  DIOC  che  non  uie  chossa 
che  Io  homo  debia  piu  fugire  di  quessto  dire  io  merito  . 
chonossca  Io  homo  ho  fratello  le  opere  delle  sui  mani  che 
pressto  uedera  il  merito  suo  .  ogni  chossa  bona  che  usscisse 
dallo  homo  in  uerita  non  la  fa  Io  homo  ma  le  opera  DIG  nelo 
193»  homo  |  perche  Io  essere  he  di  DIG  che  Io  ha  chreato  .  quello 
")  che  fa  Io  homo  he  chontradire  ha  DIG  suo  chreatored  he 
chometere  pechato  del  qualle  non  premio  ma  tormento  elgi 
merita  . 


.  l.         c  ^  ;ftj.         d 

1  MS. :  he  ma. 


OF  MAN'S  MERIT  407 

likewise  marvelled,  because  they  remembered  that  which  Jesus 
said1,  that  whatsoever  they  gave  for  love  of  God,  they  should 
receive  an  hundredfold. 

Then  he  said :  '  If  one  should  lend  you  an  hundred  pieces  of 
gold,  and  ye  should  spend  those  pieces,  could  ye  say  to  that  man : 
"I  give  thee  a  decayed  vine-leaf;  give  me  therefore  thine  house, 
for  I  merit  it "  1 ' 

The  scribe  answered :  '  Nay,  Lord,  for  he  ought  first  to  pay  that 
which  he  owed,  and  then,  if  he  wished  for  anything,  he  should  give 
him  good  things,  but  what  booteth  a  corrupted  leaf! ' 

CLXXXI  \ 

Jesus  answered :    '  "Well  hast  thou  said,  O  brother ;  wherefore 
tell  me,  \  Who  created  man  out  of  nothing  1     Assuredly  it  was  1Q2*> 
God,  who  also  gave  him  b  the  whole  world  for  his  benefit.     But  (:9Z  ; 
man   by  sinning   hath   spent  it   all,  for  by  reason   of  sin   is   all 
the    world    turned    against    man,   and    man    in    his   misery   hath 
naught  to  give  to  God  but  works  corrupted  by  sin.     For,  sinning 
every  day,  he  maketh  his  own  work  corrupt,  wherefore  Isaiah2 
the   prophet  saith :    Our  righteousnesses   are  "  as  a   menstruous 
cloth." 

'  How,  then,  shall  man  have  merit,  seeing  he  is  unable  to  give 
satisfaction?  Is  it,  perchance,  that  man  sinneth  not?  Certain 
it  is  that  our  God  saith  by  his  prophet  David3:  "Seven  times 
a  day  falleth  the  righteous  " ;  how  then  falleth  the  unrighteous  1 
And  if  our  righteousnesses  are  corrupt,  how  abominable  are  our 
unrighteousnesses !  As  God  liveth  c,  there  is  naught  that  a  man 
ought  to  shun  more  than  this  saying  :  "  I  merit."  Let  a  man  know, 
brother,  the  works  of  his  hands,  and  he  will  straightway  see 
his  merit.  Every  good  thing  that  cometh  out  of  a  man,  verily 
man  doeth  it  not,  but  God  worketh  it  in  him ;  |  for  his  being  193* 
is  of  God  who  created  him.  That  which  man  doeth  is  to  * 
contradict  God  his  creator  *  and  to  commit  sin,  whereby  he  meriteth 
not  reward,  but  torment. 


»  Chapter  on  the  miserable.  b  God  gives.          c  By  the  living  God. 

d  God  is  the  Creator. 


i  Cp.  Matt.  xix.  29  and  15*  (p.  30-  *  CP-  Isa-  rxx'  22' 

Prov.  xxiv.  16. 


408  THE  GOSPEL  OF  BAKNABAS 

.CLXXXIK 

Non  sollo  DIG  ha  chreatob  lo  homo  chome  dicho  .  ma  lo 
a  chreato  perffeto  .  lia  dato  tutto  il  monddo  dapoi  la  uscita 
del  paradisso  .  lia  datoc  dui  angioli  che  il  chustodisscono  . 
lia  mandate11  li  proffeti  .  lia  donato  la  leggie  .  lia  donate0 
la  fede  .  ogni  momento  il  libera  da  satana  .  li  uolle  dare  il 
parradisso  .  he  che  piu  DIG  uolle  dare  se  stesso  al  homo*  . 
hora  guardate  il  debito  se  he  grande  il  qualle  per  scanccelarlo 
bissogneria  che  uoi  haueste  .  homo  chreato  da  uoi  de  niente  . 
che  hauesste  tanti  proffeti  chreati  quanti  DIG  uia  mandate 
cho  uno  monddo  he  uno  paradisso  he  de  piu  chon  uno  DIG 
grande  he  bono  chome  he  il  nostro  DIG  f  .  he  donare  il  tutto 
ha  DIG  che  chossi  sarebe  scancellato  il  debito  he  sollo  ui 
restarebe  obliggo  de  ringgratiare  DIG  .  ma  nom  potendo  uoi 
193b  chreare  una  |  mossca  .  essendoui  sollo  uno  DIG  *  il  qualle  he 
I92  '  patroneh  del  tutto  chome  poterete  scancellare  il  debito  uosstro  . 
certo  che  imprestandoui  uno  homo  cento  danari  di  horo  settc 
obliggati  ha  restituirli  cento  danari  di  horo  .  il  sensso  adonque 
di  quessto  ho  fratello  sie  che  DIG  per  essere  lui  patroneh  del 
parradiso  he  di  oggni  chossa  .  elgi  polle  dire  quello  che  ha  lui  li 
piaze  he  donare  quanto  ha  lui  piaze  .  onde  dicen[do]  ha  abraham 
io  saro  la  tua  mercede  grande  abraham  nom  polle  dire  DIG  he 
la  mia  mercede  ma  deue  dire  .  DIG  he  il  mio  dono  he  il  mio 
debito  .  pero  quando  tu  fratello  predichi  al  popullo  tu  de 
chossi  dichiararlo  quessto  passo  .  che  DIG  donera6  allo  homo 
talle  he  talle  cossa  operando  bene  lo  homo  .  Quando  DIG  ti  parl- 
lassi  ho  homo  he  dicessi  ho  seruo  mio  tu  bene  hai  hoperato  per 
ammore  mio  che  mercede  ricerchi  da  me  DIG  tuo  *  .  Risspondi 
signore  per  essere  io  hopera  delle  tui  mani  non  he  degno  che 
in  me  ui  sia  pechato  il  qualle  amma  satana  .  pero  signore  per 
194a  gloria  di  te  stesso  habi  misserichordia  alle  ho|pere  delle  tui 


a    i_JjJ    eyUfl        8,^-..  b    jJU.    41)1.  c    ^Viw*    ill. 

d  J--^.  ill.  e  Vt2j   ill.  f^J*.  j   «sfec  ill. 

s  x*^  jo.1  ill.  h  eLJU  ill. 

ill. 


OF  MAN'S  MERIT  409 

CLXXXII  *. 

'  Not  only  hatli  God  created^3  man,  as  I  say,  but  he  created  him 
perfect.  tTeliath  given  him  the  whole  world  ;  after  the  departure 
'from  "paradise  he  hath  given  him0  two  angels  to  guard  him,  he 
hath  sent d  him  the  prophets,  he  hath  granted  him  the  law,  he  hath 
granted0  him  the  faith,  every  moment  he  delivereth  him  from 
Satan,  he  is  fain  to  give  him  paradise ;  nay_  more,  God  willeth 
to  give  himself  to  man  e.  Consider,  then,  the  debt,  if  iTfs  great  ! 
[a  deTFpto  canceT  which  ye  would  need  to  have  created  man  of 
yourselves  out  of  nothing,  to  have  created  as  many  prophets 
as  God  hath  sent,  with  a  world  and  a  paradise,  nay,  more, 
with  a  God  great  and  good  as  is  our  Godf,  and  to  give  it 
all  to  God.  So  would  the  debt  be  cancelled  and  there  would 
remain  to  you  only  the  obligation  to  give  thanks  to  God.  But 
since  ye  are  not  able  to  create  a  single  |  fly,  and  seeing  there 
is  but  one  Gods  who  is  lord h  of  all  things,  how  shall  ye  be  (Z92b) 
able  to  cancel  your  debt  ?  Assuredly,  if  a  man  should  lend  you  an 
hundred  pieces  of  gold,  ye  would  be  obliged  to  restore  an  hundred 
pieces  of  gold. 

'Accordingly,  the  sense  of  this,  0  brother,  is  that  God,  being 
lord11  of  paradise  and  of  everything,  can  say  that  which  pleaseth 
him,  and  give  whatsoever  pleaseth  him.  Wherefore,  when  he  said 
to  Abraham  l  :  "  I  will  be  thy  great  reward,"  Abraham  could  not 
say :  "  God  is  my  reward,"  but  "  God  is  my  gift  and  my  debt." 
So  when  thou  discoursest  to  the  people,  O  brother,  thou  oughtest 
thus  to  explain  this  passage :  that 2  God  will  give  e  to  man  such 
and  such  things  if  man  worketh  well. 

'  When  God  shall  speak  to  thee,  O  man,  and  shall  say :  "  O  my 
servant,  thou  hast  wrought  well  for  love  of  me;  what  reward 
seekest  thou  from  me,  thy  GodM"  answer  thou:  "Lord,  seeing 
I  am  the  work  of  thy  hands,  it  is  not  fitting  that  there  should  be 
in  me  sin,  which  Satan  loveth.  Therefore,  Lord,  for  thine  own 

glory,  have  mercy  upon  the  I  works  of  thy  hands.  I94a 

(i93ft) 


a  Chapter  on  the  verities  of  penitence  (?).  b  God  is  the  Creator. 

c  God  gives.  d  God  sends.  e  God  bestows.  f  God  is 

great  and  good.  K  God  is  one  and  single.  h  God  is  the  possessor. 

1  God  is  sovereign. 


1  Gen.  xv.  i.  3  Or  for. 


410  THE  GOSPEL  OF  BARNABAS 

mani  .  he  se  DIG  dicessi  io  ti  ho  perdonato a  he  hora  uolgio 
premiarti  rissponda  signore  io  per  quello  che  io  ho  fato 
merito  essere  punito  he  per  quelo  che  tu  hai  fato  meriti 
essere  glorifichato  .  pero  signore  punissi  in  me  quello  che 
io  ho  fato  he  salua  quello  che  tu  operato  hai  .  he  se  DIG 
dicessi  qualle  pena  ti  pare  chonueniente  al  tuo  pechato 
rissponda  .  quanto  patirano  tutti  li  reprobi  ho  signore  he 
se  DIG  dicessi  per  qualle  chagione  ricerchi  chossi  grande 
pena  ho  seruo  mio  fidelle  .  B/issponda  perche  ogniuno  di 
loro  se  hauessero  riceuto  da  te  quanto  ho  riceuto  ti  haueriano 
fidelmente  seruito  piu  di  me  .  he  se  DIG  dicessi  quando  uoi 
riceuere  quessta  pena  he  per  quanto  tempo  rissponda  hora 
he  senza  fine  .  Viue  DIG  b  alia  chui  pressenzza  sta  la  anima 
mia  che  talle  homo  saria  piu  grato  ha  DIG  che  non  sono 
tutti  li  angioli  santi  suoi  .  perche  DIG  amma  la  humilta 
uera  he  hodia  la  superbia0  .  allora  il  scriba  ringratio  iessu 
he  disseli  signore  andiamo  alia  chassa  de  il  tuo  seruo  . 
194b  perche  il  tuo  seruo  ti  dara  da  mangiare  |  he  alii  tuoi 
193  '  dissepoli  .  Rissposse  iessu  io  ui  ueniro  quado  mi  prometerai 
di  chiamarmi  fratello  he  non  signore  .  he  dirai  che  sei  mio 
fratello  he  non  seruo  .  promisse  Io  homo  he  iessu  ando  alia 
chassa  sua  . 

CLXXXIIId. 

Mentre  che  mangiauano  disse  il  scriba  .  ho  maesstro  tu 
hai  deto  che  DIG  amma6  la  humillta  uera  pero  dici  chome 
he  la  humillta  he  chome  si  troua  uerra  he  falssa  .  in  uerita 
ui  dicho  che  cholui  che  non  diuetera  chome  fanciullo  che 
elgi  non  hentrera  nello  regno  del  ciello  .  si  smari  ogniuno 
sentendo  questo  he  luno  allo  altro  diceua  hor  chome  diuentera 
fanciullo  uno  che  habia  trenta  he  quaranta  hanni  .  certo 
he  che  elgie  dura  quessta  parolla  .  Rissposse  iessu  Viue  DIG  b 
alia  chui  pressenzza  sta  la  anima  mia  che  uere  sono  le  mie 
parolle  .  io  uio  deto  che  bissogna  diuentare  chome  uno  fanciullo 


o£   4ll.  b   ^    4lb.  c   jj^.    ^^^Jcdl    JUri   il   4l!    gl. 

e   jLs'    4)1. 


THE  PENITENT  CRAVETH  PUNISHMENT        411 

'  And  if  God  say  :  "  I  have  pardoned  thee  a,  and  now  I  would  fain 
reward  thee  "  ;  answer  thou  :  "  Lord,  I  merit  punishment  for  what 
I  have  done,  and  for  what  thou  hast  done  thou  meritest  to  be 
glorified.  Punish,  Lord,  in  me  what  I  have  done,  and  save  that 
which  thou  hast  wrought." 

'And  if  God  say:  "What  punishment  seemeth  to  thee  fitting 
for  thy  sin  1 "  do  thou  answer :  "  As  much,  0  Lord,  as  all  the 
reprobate  shall  suffer." 

'  And  if  God  say :  "  Wherefore  seekest  thou  so  great  punish 
ment,  O  my  faithful  servant  1 "  answer  thou  :  "  Because  every  one 
of  them,  if  they  had  received  from  thee  as  much  as  I  have  received, 
would  have  served  thee  more  faithfully  than  I  [have  done]." 

'  And  if  God  say :  "  When  wilt  thou  receive  this  punishment, 
and  for  how  long  a  time  ?"  answer  thou  :  "  Now,  and  without  end." 

'  As  God  liveth  b,  in  whose  presence  my  soul  standeth,  such  a 
man  would  be  more  pleasing  to  God  than  all  his  holy  angels.  For 
God  loveth  true  humility,  and  hateth  pride  c.' 

Then  the  scribe  gave  thanks  to  Jesus,  and  said  to  him,  '  Lord, 
let  us  go  to  the  house  of  thy  servant,  for  thy  servant  will  give 
meat  to  thee  |  and  to  thy  disciples.'  194b 

Jesus  answered  :   'I  will  come  thither  when  thou  wilt  promise  (X93  ) 
to  call  me  "  Brother,"  and  not  "  Lord,"  and  shalt  say  thou  art 
my  brother,  and  not  my  servant.' 

The  man  promised,  and  Jesus  went  to  his  house. 

CLXXXIIId. 

While  they  sat  at  meat  the  scribe  said :  '  O  master,  thou  saidst 
that  God  loveth  e  true  humility.  Tell  us  therefore  what  is 
humility,  and  how  it  can  be  true  and  false.' 

[Jesus  replied :]  '  Verily  I  say  unto  you  that  he  who  becometh 
not  as  a  little  child  *  shall  not  enter  into  the  kingdom  of  heaven.' 

Every  one  was  amazed  at  hearing  this,  and  they  said  one  to 

another:   { Now  how  shall  he  become  a  little  child  who  is  thirty  or 

forty  years  old  1     Surely,  this  is  ahard  saying.^ 

Jesus  answered :  '  As  GooT  livetbT5  in  whose  presence  my  soul 
standeth,  my  words  are  true.  I  said  unto  you  that  [a  man]  hath 


•  God  pardons.  b  By  the  living  God.  *  God  does  not  love  the 

proud.     Inde.  d  Chapter  on  the  child.  e  God  loves. 


1  Mark  x.  15  and  parallels. 


412  THE  GOSPEL  OF  BARNABAS 

che  quessta  he  la  uera  humilta  imperoche  .  se  uoi  dimandate 
ad  uno  fanciullo  chia  fato  le  uestimenti  che  elgia  rispondera  j 
195a  mio  padre  .  se  li  dimandate  de  chie  la  chassa  douue  elgi 
*^94  '  habita,  dira  de  mio  padre  .  se  direte  chi  te  da  da  mangiare 
risspondera  mio  padre  .  se  direte  chi  ha  te  insegnato  ha 
chaminare  he  parllare  risspondera  mio  padre  .  Ma  se  direte 
chia  ha  te  rotto  il  fronte  perche  sei  chossi  fasciato  il  fronte 
risspondera  io  son  chasscato  he  mio  chossi  rotto  il  chapo  . 
se  direte  hora  perche  chasscasti  risspondera  hora  non  uedete 
me  essere  pichollo  che  non  ho  forzza  da  chaminare  he  chorere 
chome  uno  grande  .  pero  bissogna  che  mio  padre  mi  p[i]lgi 
per  la  mano  se  io  uolgio  chaminare  forte  .  pero  mio  padre 
azioche  io  bene  impari  ha  chaminare  mi  lasscio  uno  pocho 
he  io  uollendo  chorere  son  chasscato  .  se  direte  hora  che  disse 
tuo  padre  risspodera  hora  perche  non  chaminassti  pian  piano  . 
guarda  che  per  Io  hauenire  non  ti  scosstare  da  me  . 

CLXXXIV*. 

Ditemi  elgi  uero  quessto  disse  iessu  .  Risspossero  li  disse- 
polli  he  il  scriba  elgie  uerissimo  .  hora  disse  iessu  chi  in 
195b  uerita  di  chuore  di  ogni  bene  chonosserano  DIG  autojre  he 
'4  '  del  pechato  se  stesso  autore  chostui  sara  uero  humille  .  Ma 
chi  dira  chon  la  linggua  chome  il  fanciullo  dice  he  chontra- 
dira  in  fati  certo  he  che  elgie  falsso  humille  he  uero  superbo  . 
b  perche  la  superbia  allora  he  nella  sua  altezza  quando  si  serue 
di  chosse  humilli  per  non  essere  ripressa  he  chonchulchata 
dalli  homeni  .  la  uera  humilta  he  una  bassezza  dello  animo  per 
la  qualle  chon  uerita  chonossce  se  stesso  Io  homo  .  ma  la  falsa 
umilta  he  una  challigine  dello  infferno  che  tenebra  Io  intelleto 
della  anima  per  modo  che  .  quanto  Io  homo  deue  tribuire 
a  sse  stesso  Io  atribuisse  ha  DIG  he  quato  deue  hatribuire  ha 
DIG  Io  hatribuisse  ha  se  stesso  .  onde  dira  il  falsso  humille 
di  essere  graue  pechatore  ma  quando  uno  li  dira  che  he 
pechatore  se  adirera  chotra  di  lui  he  Io  persseguitera  .  dira 
il  falsso  humille  che  DIG  lia  dato c  quello  che  lui  ha  ma  pero 

b   ^Lj    J^IS^JG-..  e   Jn*»   4)1. 


OF  TRUE  HUMILITY  413 

need  to  become  as  a  little  child  :  for  this  is  true  humility.  For  if 
ye  ask  a  little  child :  "  Who  hath  made  thy  garments  j  "  he  will 
answer :  |  "  My  father."  "fFye  ask  him  whose  is  the  house  where  195a 
he  liveth,  he  will  say:  "My  father's."  If  ye  shall  say:  "W 
giveth  thee  to  eat  ?  "  he  will  reply  :  "  My  father."  If  ye  shall  say: 
"  Who  hath  taught  thee  to  walk  and  to  sp.eak  1 "  he  will  answer : 
"My  father."  But  if  ye  shall  say:  "Who  hath  broken  thy 
forehead,  for  that  thou  hast  thy  forehead  so  bound  up  ?  "  he  will 
answer  :  "  I  fell  down,  and  so  did  I  break  my  head."  If  ye  shall 
say  :  "  Now  why  didst  thou  fall  down  1 "  he  will  answer  :  "  See  ye 
not  that  I  am  little,  so  that  I  have  not  the  strength  to  walk  and 
run  like  a  grown  man  1  so  my  father  must  needs  take  me  by 
the  hand  if  I  would  walk  firmly.  But  in  order  that  I  might 
learn  to  walk  well,  my  father  left  me  for  a  little  space,  and  I, 
wishing  to  run,  fell  down."  If  ye  shall  say :  "  And  what  said  thy 
father  ] "  he  will  answer :  "  Now  why  didst  thou  not  walk  quite 
slowly  ]  See  that  in  future  thou  leave  not  my  side." ' 


CLXXXIV^ 

Tell  me,  is  this  true  ? '  said  JesusT 

The  disciples  and  the  scribe  answered  :  '  It  is  most  true.' 

Then  said  Jesus :   '  He  who  in  truth  of  heart  recognizeth  God  as 
the  author  of  all  good,  |  and  himself  as  the  author  of  sin,  shall  195h 
be  truly  humble.     But  whoso  shall  speak  with  the  tongue  as  the 
child  speaketh,  and  shall  contradict  [the  same]  in  act,  assuredly 
he  hath  false  humility  and  true  pride. 

b '  For  pride  is  then  at  its  height  when  it  maketh  use  of  humble 
things,  that  it  be  not  reprehended  and  spurned  of  men. 

'  True  humility  is  a  lowliness  of  the  soul  whereby  man  knoweth 
himself  in  truth ;  but  false  humility  is  a  mist  from  hell  which  so 
darkeneth  the  understanding  of  the  soul  that  what  a  man  ought  to 
ascribe  to  himself,  he  ascribeth  to  God,  and  what  he  ought  to  ascribe 
to  God,  he  ascribeth  to  himself.  Thus,  the  man  of  false  humility 
will  say  that  he  is  a  grievous  sinner,  but  when  one  telleth  him 
that  he  is  a  sinner  he  will  wax  wroth  against  him,  and  will 
persecute  him. 

'  The  man  of  false  humility  will  say  that  God  hath  given  c  him 


»  Chapter  on  the  proud.  b  Account  of  the  completely  proud. 

God  gives. 


414  THE  GOSPEL  OF  BARNABAS 

che  lui  non  dormite  perche  elgi  hopero  bene  .  he  quessti 
farissei  di  quessto  tempo  fratelli  ditemi  chome  chaminano  . 
Risspose  il  scriba  piangendo  ho  maesstro  li  farissei  al  presente 
196a  hano  uesstimenti  he  nome  di  farissei  ma  nello  chore  |  he  hopere 
loro  sono  chananei .  he  piacesse  ha  DIG  che  non  si  ussurpasseno 
talle  nome  perche  no  inganeriano  li  semplici .  ho  tempo  anticho 
chome  sei  stato  chontra  di  noi  chrudelle  che  ci  hai  leuato  li 
ueri  farissei  he  lasiato  li  falsi  . 


CLXXXV*. 

Rispose  iessu  .  fratello  non  e  stato  il  tempo  chea  fato  quessto 
ma  sibene  il  monddo  inniquo  .  perche  in  ogni  tempo  si  polle 
seruire  DIG  chon  uerita  ma  hachostandosi  al  monddo  cioe 
alle  praue  chonsuetudine  in  ogni  tempo  se  diuenta  trissti  . 
hora  non  sai  che  iezi  seruo  di  helliseo  proffeta  chon  bugia 
he  uergogna  del  suo  patrone  robo  li  danari  he  uestimenti 
di  aman  siro  .  he  pure  helliseo  haueua  grande  quantita  di 
farissei  che  DIG  li  faceua  proffetare  .  Dichoti  in  ueritta  che 
li  homeni  sono  tanto  inchinati  al  mal  operare  he  tanto  il 
monddo  uelli  spinge  he  satana  al  malle  sollicita  .  che  pero 
ogni  bona  hopera  he  ogni  santo  essempio  fugisscono  li  farissei 
presenti  he  bassta  alloro  lo  essempio  di  iezi  per  essere  riprobati 
196b  da  DIG  .  Risspose  il  scriba  elgie  uerissimo  onde  disse  |  iesu  uolgio 
che  tu  mi  nari  lo  essempio  di  aggeo  he  di  osea  ambi  dui  proffeti 
di  DIG  azioche  uediamo  il  uero  farisseo  .  Rissposse  il  scriba  ho 
maesstro  che  diro  certo  he  che  molti  non  il  chredono  se  bene 
he  scrito  da  danielle  profetta  ma  per  obedirti  ti  narero  la 
uerita  .  b  haueua  aggeo  quindeci  hanni  quando  uendete  il  patri- 
monio  he  datollo  ha  poueri  uscite  di  anatot  per  seruire  abdia 
profeta  .  onde  il  uechio  abdia  che  chonosceua  la  humilta  di 
ageo  si  seruiua  di  lui  chome  di  uno  libro  per  amaestrare  li 
suoi  dissepoli  .  onde  spesso  lo  pressentaua  di  uesste  he  cibi 
dellichati  ma  ageo  rimandaua  sempre  il  messo  dicendo  .  ua 


HAGGAI  AND  HOSE  A  415 

all  that  he  hath,  but  that  he  on  his  part  hath  not  slumbered,  but 
done  good  works. 

'  And  these  Pharisees  of  this  present  time,  brethren,  tell  me  how 
they  walk.' 

The  scribe  answered,  weeping :  '  0  master,  the  Pharisees  of  the 
present  time  have  the  garments  and  the  name  of  Pharisees,  but 
in  their  heart  |  and  their  works  they  are  Canaanites.     And  would  196* 
to  God  they  usurped  not  such  a  name,  for  then  would  they  not  ^ 
deceive  the  simple !     O  ancient  time,  how  cruelly  hast  thou  dealt 
with  us,  that  hast  taken  away  from  us  the  true  Pharisees  and  left 
us  the  false  ! ' 

CLXXXV*. 

Jesus  answered :  '  Brother,  it  is  not  time  that  hath  done  this, 
but  rather  the  wicked  world.  For  in  every  time  it  is  possible 
to  serve  God  in  truth,  but  by  companying  with  the  world,  that  is 
with  the  evil  manners  in  each  time,  men  become  bad. 

'  Now  knowest  thou  not  that  Gehazi  *,  servant  of  Elisha  the 
prophet,  lying,  and  shaming  his  master,  took  the  money  and 
the  raiment  of  Naaman  the  Syrian?  And  yet  Elisha  had  a  great 
number  of  Pharisees  to  whom  God  made  him  to  prophesy. 

'  Verily  I  say  unto  thee,  that  men  are  so  inclined  to  evil  working, 
and  so  much  doth  the  world  excite  them  thereto,  and  Satan  entice 
them  to  evil,  that  the  Pharisees  of  the  present  day  avoid  every 
good  work  and  every  holy  example ;  and  the  example  of  Gehazi  is 
sufficient  for  them  to  be  reprobated  of  God.' 

The  scribe  answered  :  '  It  is  most  true':  whereupon  Jesus  |  said  :  196b 
'  I  would  that  thou  wouldst  narrate  to  me  the  example  of  Haggai 
and  Hosea,  both  prophets  of  God,  in  order  that  we  may  behold 
the  true  Pharisee.' 

The  scribe  answered  :  '  O  master,  what  shall  I  say  1  Of  a  surety 
many  believe  it  not,  although  it  is  written  by  Daniel  the  prophet ; 
but  in  obedience  to  thee  I  will  narrate  the  truth. 

b '  Haggai  was  fifteen  yeanTotd  when,Tiav5ng  sold  his  patrimony 
and  given  it  to  the  poor,  he  went  forth  from  Anathoth  to_jserve 
Obadiah  the  prophet.  Now  the  aged  Obadiah,  who  knew  thg" 
humility  of  Haggai,  used  him  as  a  book  wherewith  to  teach  his 
disciples.  AVherefore  he  oftentimes  presented  him  raiment  and 
delicate  food,  but  Haggai  ever  sent  back  the  messenger,  saying: 

1  Chapter  on  the  story  of  Ayou  (Haggai?)  the  prophet.  b  Setting 

forth  the  story  of  Ayou. 

1  2  Kings  v.  20  sqq. 


416  THE  GOSPEL  OF  BARNABAS 

he  ritorna  ha  chassa  perche  tu  hai  herato  hor  manderami 
abdia  chosse  talli  certo  no  perche  elgi  sa  chio  non  son  bono 
da  niente  he  sollo  chometo  pechati  .  he  abdia  .  quando  haueua 
qualche  chossa  trissta  la  daua  al  piu  uicino  di  ageo  azioche 
lui  la  uedessi  .  onde  ageo  uedendolla  diceua  ha  sestesso  hora 
uedi  abdia  sie  smentichato  di  te  per  certo  che  quella  chossa 
si  chouiene  ha  me  sollo  perche  io  sono  piu  trissto  di  tutti  . 
he  non  e  chossa  tanto  uille  che  riceuendola  da  abdia  per  j 

19  7a  le  chui  mani  mella  dona  DIG  che  non  sia  uno  tessoro  . 
(196*) 

CLXXXVI*. 

Quando  abdia  uolleua  amaesstrare  uno  di  horare  chiamaua 
ageo  .  he  diceua  recita  qui  la  tua  oratione  che  ogniuno  udissca 
le  tui  parolle,  allora  ageo  diceua  .  signore  Diob  de  issdraelle 
chon  misserichordia  guarda  il  tuo  seruo  che  per  hauerllo  tu 
chreato  ti  chiama  .  signore  DIG  iussto  harechordati  della 
iustitia  tua  he  punissi  li  pechati  del  seruo  tuo  azioche  non 
chontamino  la  hopera  tua  .  signore  DIG  mio  io  nom  posso 
dimandarti  le  dellitie  che  tu  doni  alii  tuoi  fidelli  seruitori 
perche  non  fazio  se  non  pechati  .  pero  signore  quando  tu 
uoi  dare  una  infermita  ad  uno  tuo  seruo  arechordati  di 
me  seruo  tuo  per  gloria  tua  .  he  quessto  fazendo  ageo  disse 
il  scriba  DIG  c  tanto  Io  ammo  che  ogniuno  il  qualle  al  tempo 
suo  stauano  cho  lui  DIG  li  dono  d  la  profetia  .  he  niuna  chossa 
dimando  ageo  horando  che  DIG  la  riseruassi  | 

197b  CLXXXVIIe. 

Piangeua  il  buon  scriba  questo  dicendo  .  chome  piangie  il 
marinaro  uedendo  la  naue  rotta  he  disse  hossea  quando  elgi 
ando  ha  seruire  ha  DIG  hera  principe  sopra  la  tribu  di  nephtalim 
di  hetta  di  anni  quatordeci  .  onde  uenduto  il  patrimonio  he 
datollo  ha  poueri  ando  per  dissepollo  di  ageo  .  hera  tanto 
infiamato  di  charita  ossea  che  quanto  li  era  dimandato  diceua  . 


HAGGAI  AND  HOSEA  417 

"Go,  return  to  the  house,  for  thou  hast  made  a  mistake.  Shall 
Obadiah  send  me  such  things  1  Surely  not ;  for  he  kuoweth  that 
I  am  good  for  naught,  and  only  commit  sins." 

'And  Obadiah,  when  he  had  anything  bad,  used  to  give  it  to 
the  one  next  to  Haggai,  in  order  that  he  might  see  it.  Whereupon 
Haggai,  when  he  saw  it,  would  say  to  himself:  "Now,  behold, 
Obadiah  hath  ceitainly  forgotten  thee,  for  this  thing  is  suited 
to  me  alone,  because  I  am  worse  than  all.  And  there  is  nothing 
so  vile  but  that,  receiving  it  from  Obadiah,  by  |  whose  hands  God  197 
grauteth  it  to  me,  it  were  a  treasure." 

CLXXXVIa. 

'  When  Obadiah  desired  to  teach  any  one  how  to  pray,  he  would 
call  Haggai  and  say :  "  Recite  here  thy  prayer 1  so  that  every  one 
may  hear  thy  words."  Then  Haggai  would  say  :  "  Lord  God b 
of  Israel,  with  mercy  look  upon  thy  servant,  who  calleth  upon 
thee,  for  that  thou  hast  created  him.  Righteous  Lord  God,  re 
member  thy  righteousness  and  punish  the  sins  of  thy  servant, 
in  order  that  I  may  not  pollute  thy  work.  Lord  my  God,  I  cannot 
ask  thee  for  the  delights  that  thou  grantest  to  thy  faithful  servants, 
because  I  do  nought  but  sins.  Wherefore,  Lord,  when  thou 
wouldst  give  an  infirmity  to  one  of  thy  servants,  remember  me 
thy  servant,  for  thine  own  glory." 

'  And  when  Haggai  did  so,'  said  the  scribe,  '  God  c  so  loved  him 
that  to  every  one  who  in  his  time  stood  by  him  God  gave  d  [the 
gift  of]  prophecy.  And  nothing  did  Haggai  ask  in  prayer  that 
God  withheld/  I  ^" '  —- 


CLXXXVII  e.  197b 

The  good  scribe  wept  as  he  said  this,  as  the  sailor  weepeth  when 
he  seeth  his  ship  broken  up. 

And  he  said:  '  Hosea,  when  he  went  to  serve  God,  was  prince 
over  the  tribe  of  Naphtali,  and  aged  fourteen  years.  And  so, 
having  sold  his  patrimony  and  given  it  to  the  poor,  he  went  to 
be  disciple  of  Haggai. 

'  Hosea  was  so  inflamed  with  charity  that  concerning  all  tliat 

»  The  Chapter  on  the  prayer  of  Ayou.  b  God  is  sovereign  and  just. 

0  God  is  loving.          d  God  is?  munificent.  e  The  Chapter  on  the  story 

of  the  Prophet  Uza  (Hosea?). 

1  On  this  prayer,  see  Introduction. 
BAOO  E  e 


418  THE  GOSPEL  OF  BARNABAS 

quessto  mia  dato  DIG  a  per  te  ho  f  ratello  pero  riceuilla  per  la 
qual  chossa  pressto  resto  chon  dui  uesti  solle  zioe  .  chon  la 
tonacha  di  cillicio  he  il  mantello  di  pelle  .  he  dicho  che  uendete 
il  patrimonio  he  lo  dete  ha  poueri  perche  altrimenti  niuno 
saria  lassiato  chiamare  farisseo  .  aueue  ossea  il  libro  di  moisse 
il  qualle  legeua  chon  somo  dessiderio  onde  uno  giorno  disseli 
ageo  .  ossea  chi  tia  leuato  quanto  haueui  .  Risspose  lui 
il  libro  di  moisse  .  interuene  che  uno  dissepollo  di  uno 
198a  uicino  proffeta  uolleua  andare  in  ierassale  |  ma  non  haueua 
mantello  onde  auendo  intesso  la  charita  di  ossea  ando  ha 
trouarlo  .  he  disseli  fratelo  io  uoria  andare  in  ierussalem 
affare  uno  sachrificio  ha  DIG  nosstro  ma  non  ho  mantello 
pero  non  so  quello  chio  mi  facia  .  sento  quessto  ossea  disse 
perdonami  fratello  che  io  fato  uno  grande  pechato  contra 
di  te  .  perche  DIG  mia  dato  uno  mantello  azioche  telo  dij 
he  mi  son  smentichato  pero  hora  riceuillo  he  prega  DIG  per 
me  .  il  che  chredendo  lo  homo  riceuete  il  mantello  di  ossea 
he  si  parti  .  andando  ossea  da  ageo  li  disse  ageo  chi  te 
a  leuato  il  mantello  .  Risspose  ossea  il  libro  di  moisse  . 
riceueua  somo  chotento  ageo  quessto  sentendo  perche  chono- 
seua  la  bonta  di  ossea  .  interuene  che  uno  pouero  fu  spolgiato 
da  ladri  he  resto  nudo  onde  uedutollo  hosea  chossi  si  spolgio 
la  tonacha  he  la  dete  al  nuddo  .  restando  lui  cho  uno  pocho 
di  pelle  di  chapra  sopra  le  parte  sachrete  .  onde  non  andando 
da  ageo  pensso  il  buono  ageo  che  ossea  fussi  inffermo  onde 
19  8b  chon  dui  suoi  dissepolli  ando  ha  trouarllo  .  he  il  |  trouorno 
(J9l  )  muolto  in  folgie  di  palma  .  disse  allora  ageo  hora  di  a  me 
perche  non  sei  tu  uenuto  ha  me  .  rissposse  ossea  il  libro 
di  moisse  mia  leuato  la  tonicha  pero  ho  temuto  di  uenire 
hiuui  senzza  tonicha  onde  ageo  li  dete  una  altra  tonicha  . 
Aduene  che  uno  giouine  uedendo  ossea  legere  il  libro  di 
moisse  piangendo  disse  hanchora  io  impareria  ha  leggere 
se  io  hauessi  libro  il  che  sentedo  ossea  li  dete  il  libro  dicendo  . 
fratello  quessto  libro  he  tuo  perche  DIG  me  lo  a  dato  azioche 


4)1. 


HAGGAI  AND  HOSE  A  419 

was  asked  of  him  he  would  say:  "This  hath  God  given a  me  for 
thee,  O  brother;  accept  it,  therefore!" 

'  For  which  cause  lie  was  soon  left  with  two  garments  only, 
namely,  a  tunic  of  sackcloth  and  a  mantle  of  skins.  He  sold, 
I  say,  bis  patrimony  and  gave  it  to  the  poor,  because  otherwise 
no  one  would  be  suffered  to  be  called  a  Pharisee. 

'  Hosea  had  the  book  of  Moses,  which  he  read  with  greatest 
earnestness.  Now  one  clay  Haggai  said  to  him :  "  Hosea,  who 
hath  taken  away  from  thee  all  that  thou  hadst  1 " 

'  He  answered  :   "  The  book  of  Moses." 

'  It  happened  that  a  disciple  of  a  neighbouring  prophet  was  fain 
to  go  to  Jerusalem,  |  but  had  not  a  mantle.     Wherefore,  having  198a 
heard   of  the  charity   of  Hosea,   he  went  to  find   him,  and  said  >x^  > 
to  him :    "  Brother,  I  would   fain   go  to  Jerusalem  to  perform  a 
sacrifice  to  our  God,  but  I  have  not  a  mantle,  wherefore  I  know 
not  what  to  do." 

'  When  he  heard  this,  Hosea  said :  "  Pardon  me,  brother,  for  I 
have  committed  a  great  sin  against  thee :  because  God  hath  given 
me  a  mantle  in  order  that  I  might  give  it  to  thee,  and  I  had 
forgotten.  Now  therefore  accept  it,  and  pray  to  God  for  me." 
The  man,  believing  this,  accepted  Hosea's  mantle  and  departed. 
And  when  Hosea  went  to  the  house  of  Haggai,  Haggai  said : 
"  WTho  hath  taken  away  thy  mantle  1  " 

'  Hosea  replied  :   "  The  book  of  Moses." 

'  Haggai  was  much  pleased  at  hearing  this,  because  he  perceived 
the  goodness  of  Hosea. 

'It  happened  that  a  poor  man  was  stripped  by  robbers  and  left 
naked.  Whereupon  Hosea,  seeing  him,  stripped  off  his  own  tunic 
and  gave  it  to  him  that  was  naked ;  himself  being  left  with  a 
little  piece  of  goat-skin  over  the  privy  parts.  Wherefore,  as  he 
came  not  to  see  Haggai,  the  good  Haggai  thought  that  Hosea 
was  sick.  So  he  went  with  two  disciples  to  find  him :  and  they  | 
found  him  wrapped  in  palm-leaves.  Then  said  Haggai:  "Telll98b 
me  now,  wherefore  hast  thou  not  been  to  visit  me  1 " 

'  Hosea  answered :  "  The  book  of  Moses  hath  taken  away  my 
tunic,  and  I  feared  to  come  thither  without  a  tunic."  Whereupon 
Haggai  gave  him  another  tunic. 

'  It  happened  that  a  young  man,  seeing  Hosea  read  the  book 
of  Moses,  wept,  and  said :  "  I  also  would  learn  to  read  if  I  had 
a  book."  Hearing  which,  Hosea  gave  him  the  book,  saying: 

a  God  gives. 

E  e  2 


420  THE  GOSPEL  OF  BARNABAS 

lo  dij  ha  chi  piangendo  dessidera  uno  libro  .  chredete  lo  homo 
he  riceuete  il  libro  . 


CLXXXVIII*. 

Staua  uno  dissepollo  di  ageo  uicino  ha  ossea  .  onde  uollendo 
uedere  se  il  suo  libro  hera  bene  scrito  ando  da  ossea  he  disseli  . 
fratelo  pilgia  il  libro  tuo  he  uediamo  se  elgie  chome  il  mio  . 
Rissposse  ossea  mi  e  stato  leuato  .  chi  te  lo  a  leuato  disse  il 
dissepollo  .  risspose  ossea  il  libro  di  moisse  il  che  sentendo 
lui  andete  da  ageo  he  disseli  ossea  he  diuentato  pazzo  | 

19 9a  perche  lui  dice  che  il  libro  di  moisse  lia  leuato  il  libro  di 
*  '  moisse  .  Risspose  ageo  piazesse  ha  DIG  ho  fratello  che  io 
fussi  chossi  pazzo  he  che  tutti  li  pazzi  fussero  similli  ha 
ossea  .  auendo  li  ladri  di  siria  trasscorsso  il  paesse  di  iudea 
pressero  il  fiollo  di  una  uedoa  pouera  la  quale  staua  hapresso 
il  monte  charmello  doue  li  proffeti  he  farissei  habitauano  . 
interuene  adonque  che  ossea  essendo  andato  ha  talgiare  legne 
scontro  la  dona  che  piageua  onde  subito  comincio  piangere  . 
perche  elgi  quado  uedeua  ridere  lui  rideua  he  quando  uedeua 
piagere  lui  piangeua  .  interogo  ossea  la  dona  della  chagione 
del  suo  pianto  la  qualle  li  naro  il  tutto  .  allora  disse  ossea 
uieni  sorella  che  DIG  ti  uolle  dare  il  tuo  fiollo  he  andorno  ambi 
dui  in  hebron  doue  ossea  uendette  se  stesso  he  dono  li  danari 
alia  uedoua  .  la  quale  non  sapendo  chome  lui  haueua  hauto 
quelli  danari  li  riceuete  he  richompro  il  fiollo  .  cholui  il  qualle 
chompro  ossea  il  meno  in  ierusalem  doue  haueua  stantia  no 
chonossendo  ossea  .  Vedendo  ageo  che  ossea  non  si  trouaua 

199b  afflito  nestaua 1  onde  lo  angiollo  di  DIG  li  disse  |  chome  hera 
seruo  menato  in  ierussalem  .  il  buon  aggeo  quessto  sentendo 
chome  madre  che  piangie  la  abssenza  del  fiollo  piangeua  la 
abssenzza  di  ossea  .  he  chiamato  dui  disscepoli  ando  in 
ierussalem  onde  nello  hentrare  nella  citta  inchontro  ossea 
per  uollonta  di  DIG  il  qualle  he  chom  pane  chargato  per 


1  i.  e.  ne  staua  :  or  possibly  we  should  read  restaua. 


HAGGAI  AND  HOSE  A  421 

"  Brother,  this  book  is  thine ;   for  God  gave  it  me  in  order  that 
I  should  give  it  to  one  who,  weeping,  should  desire  a  book." 
'  The  man  believed  him,  and  accepted  the  book. 

CLXXXVIII  \ 

'  There  was  a  disciple  of  Haggai  nigh  to  Hosea ;  and  he,  wishing 
to  see   if  his  own  book  was  well   written,  went  to  visit  Hosea, 
and  said   to  him :    "  Brother,  take   thy  book  and  let  us  see  if  it 
is  even  as  mine." 
-  '  Hosea  answered  :  "It  hath  been  taken  away  from  me." 

'  "  Who  hath  taken  it  from  thee  1 "  said  the  disciple. 

'  Hosea  answered :   "  The  book  of  Moses."     Hearing  which,  the 
other  went  to  Haggai  and  said  to  him :  "  Hosea  hath  gone  mad,   | 
for  he  saith  that  the  book  of  Moses  hath  taken  -away  from  him  19 9a 
the  book  of  Moses."  (J98a) 

'  Haggai  answered :  "  Would  to  God,  0  brother,  that  I  were 
mad  in  like  manner,  and  that  all  mad  folk  were  like  unto  Hosea  !" 

'  Now  the  Syrian  robbers J,  having  raided  the  land  of  Judaea, 
seized  the  Bon  of  a  poor  widow,  who  dwelt  hard  by  Mount  Carmel, 
where  the  prophets  and  Pharisees  abode.  It  chanced,  accordingly, 
that  Hosea  having  gone  to  cut  wood  met  the  woman,  who  was 
weeping.  Thereupon  he  straightway  began  to  weep  ;  for  when 
ever  he  saw  any  one  laugh  he  laughed,  and  whenever  he  saw 
any  one  weep  he  wept.  Hosea  then  asked  the  woman  touching 
the  reason  of  her  weeping,  and  she  told  him  all. 

'  Then  said  Hosea :  "  Come,  sister,  for  God  willeth  to  give  thee 
thy  son." 

'And  they  went  both  of  them  to  Hebron,  where  Hosea  sold 
himself,  and  gave  the  money  to  the  widow,  who,  not  knowing 
how  he  had  gotten  that  money,  accepted  it,  and  redeemed  her  son. 

'  He  who  had  bought  Hosea  took  him  to  Jerusalem,  where  he 
had  an  abode,  not  knowing  Hosea. 

'  Haggai,    seeing  that    Hosea   was   not  to   be   found,   remained 
afflicted   thereat.     Whereupon   the   angel   of  God  told  him  |  how  199b 
he  had  been  taken  as  a  slave  to  Jerusalem. 

'  The  good  Hnggai,  when  he  heard  this,  wept  for  the  absence 
of  Hosea  as  a  mother  weepeth  for  the  absence  of  her  son.  And 
having  called  two  disciples  he  went  to  Jerusalem.  And  by  the 
will  of  God,  in  the  entrance  of  the  city  he  met  Hosea,  who  was 

•  The  Chapter  of  the  account  of  him  that  loved  God  most. 

1  Cp.  a  Kings  v.  2. 


422  THE  GOSPEL  OF  BARNABAS 

portarllo  alii  lauoratori  della  uigna  del  suo  patrone  . 
chonosciutolo  ageo  disse  filgiollo  hora  chome  habando- 
nassti  il  tuo  uechio  padre  che  chon  dollore  ti  cercha  . 
Rissposse  ossea  padre  io  son  stato  uenduto  .  disse  allora 
ageo  irato  chie  stato  quel  trissto  che  tia  uenduto  .  Rissposse 
ossea  perdoniui  DIG  ho  padre  mio  perche  cholui  che  mia 
uenduto  he  tanto  bono  che  se  lui  non  fussi  nel  monddo 
niuno  diuentarebe  santo  .  hora  chie  chostui  disse  ageo  . 
Rissposse  ossea  ho  padre  mio  elgie  stato  il  libro  di  moise  . 
Ressto  allora  il  buono  ageo  chome  fuori  di  sse  he  disse  pia- 
cesse  ha  DIG  ho  filgiollo  che  il  libro  di  moisse  uedesse 
hanchora  me  chon  tutti  li  mei  filgiolli  .  si  chome  elgia 
uenduto  te  he  andossi  ageo  chon  ossea  alia  chasa  del  suo 
padrone  .  il  qualle  ueduto  ageo  disse  sia  beneddeto  DIG  nosstro 
200a  che  mia  mandato  il  suo  proffeta  ha  chassa  he  chorsse  ha 
'  bassiarli  le  mani  .  disse  allora  ageo  fratello  bassia  le  mani 
del  tuo  seruo  che  chomprato  hai  perche  elgie  milgiore  di  me  . 
he  naroli  quanto  passato  hera  che  pero  il  patrone  dono  la 
liberta  ha  hosea  he  quessto  he  quanto  ricerchi  ho  maesstro  . 

CLXXXIX  ». 

Allora  disse  iessu  .  elgie  uero  quessto  perche  ne  sono 
certifichato  da  DIG  onde  azioche  ogniuno  chonossci  che  quessto 
he  la  uerita  in  nome  di  DIG  si  fermi  il  solle  .  he  no  chamini 
per  spatio  di  duodeci  hore  il  che  fu  fato  chon  spauento  di 
tutta  ierossolima  he  iudea  .  he  iessu  disse  al  scriba  ho  fratello 
che  ricerchi  tu  da  me  sapere  hauedo  talle  chognitione  .  Viue 
Diob  che  quessto  bassta  per  sallute  del  homo  imperoche  la 
humilta  di  ageo  chon  la  charita  di  ossea  adempisse  tutta 
la  leggie  chon  tutti  li  profeti  .  Di  a  me  fratello  quando  tu 
uenisti  ha  interogare  me  nel  tempio  chredeui  forssi  che  DIG 
mi  hauessi  mandato  ha  disstrugere  la  legie  he  proffeti  .  certo 
he  che  quessto  non  fara  DIG  il  qualle  he  inmutabile c  he  pero 


THE  SUN  STANDETH  STILL  423 

laden   with  bread  to  carry  it  to  the   labourers  in  his  master's 
vineyard. 

'  Having  recognized  him,  Haggai  said  :  "  Son,  how  is  it  that 
thou  hast  forsaken  thine  old  father,  who  seeketh  thee  mourning  ]  " 

'  Hosea  answered  :   "Father,  I  have  been  sold." 

'  Then  said  Haggai  in  wrath  :  "  Who  is  that  bad  fellow  who 
hath  sold  thee  ]  " 

'  Hosea  answered :  "  God  forgive  thee,  0  my  father  ;  for  he  who 
hath  sold  me  is  so  good  that  if  he  were  not  in  the  world  no 
one  would  become  holy." 

' ':  Who,  then,  is  he  ]  "  said  Haggai. 

'  Hosea  answered  :   "  0  my  father,  it  was  the  book  of  Moses." 

'  Then  the  good  Haggai  remained  as  it  were  beside  himself,  and 
said  :  "  Would  to  God,  my  son,  that  the  book  of  Moses  would 
sell  me  also  with  all  my  children,  even  as  it  hath  sold  thee  ! " 

'  And  Haggai  went  with  Hosea  to  the  house  of  his  master,  who 
when  he  saw  Haggai  said:  "Blessed  be  our  God,  who  hath  sent 
his  prophet  |  unto  my  house  ";  and  he  ran  to  kiss  his  hand.  Then  200a 
said  Haggai:  "Brother,  kiss  the  hand  of  thy  slave  whom  thou 
hast  bought,  for  he  is  better  than  I."  And  he  narrated  to  him  all 
that  had  passed  ;  whereupon  the  master  gave  Hosea  his  freedom. 

'And  that  is  all  that  thou  desiredst,  O  Master,'  [said  the  scribe]. 

CLXXXIX*. 

Then  said  Jesus :  '  This  is  true,  because  I  am  assured  thereof  by 
God.  Wherefore,  that  every  one  may  know  that  this  is  the  truth, 
in  the  name  of  God  let  the  sun  stand  still1,  and  not  move  for 
twelve  hours!'  And  so  it  came  to  pass,  to  the  great  terror  of 
all  Jerusalem  and  Judaea. 

And  Jesus  said  to  the  scribe :  '  O  brother,  what  seekest  thou  to 
learn  from  me,  seeing  thou  hast  such  knowledge  ]    As  God  liveth  b, 
this_  is   sufficient   for   man's   salvation^  jnasmuch  _as  the  humilit 
ofjlaggai,  withthecharity  of  Hosea,  fulfilleik^U  the  law  and 
all  the  prophets 2. 

*  <TTell  me,  ^brother,  when  thou  earnest  to  question  me  in  the 
temple,  didst  thou  think,  perchance,  that  God  had  sent  me  to 
destroy  the  law  and  the  prophets  1 3 

'  Certain  it  is  that  God  will  not  do  this,  seeing  he  isc  uncbange- 

a  Chapter  on  '  they  falsify.'  b  By  the  living  God.  c  God 

does  not  wear  out. 


1  Cp.  Joshua  x.  i2,  13.  2  Cp.  Matt.  xxii.  40.  s  Cp.  Matt.  v.  17. 


424  THE  GOSPEL  OF  BARNABAS 

quello  che   DIG  determine  chome  uia  per  sallute  del  homo 
200b  quello  |  affato  dire  ha  tutti  li  proffeti  .  Viue  DIG  a  alia  chui 

199  '  presenza  sta  la  anima  mia  ehe  se  il  libro  di  moisse  chon  il 
libro  di  dauit  padre  nosstro  non  fussero  stati  chontaminati 
dalle  traditione  humane  di  falssi  .  farissei  he  dotori  b  che  DIG 
non  haueria  dato  ha  me  la  sua  parolla  °  .  he  che  dicho  il  libro 
di  moisse  he  il  libro  di  dauit  ogni  proffetia  hano  chontaminato 
per  modo  che  hogi  non  si  cercha  una  chossa  perche  DIG  la 
habia  chomanddata  .  ma  si  guarda  se  li  dotori  la  dichono  he  li 
farissei  la  osseruano  chome  se  DIG  herassi  he  li  homeni  nom 
potessero  herrare  .  guai  adonque  ha  quessta  generatione  in- 
chredulla  perche  sopra  di  loro  uenira  il  sangue  di  ogni  proffetta 
he  iussto  .  chon  il  sangue  di  zacharia  fiolo  di  barachia  che 
ammazorno  fra  il  tempio  he  lo  altare  d  .  qualle  proffetta  non 
hano  persseguitato  .  qualle  iusto  hano  lassiato  morire  di  morte 
naturale  quassi  niuno  he  pero  cerchano  hora  di  hamazarme  . 
si  gloriano  di  essere  fiolli  di  abraham  he  di  hauere  il  tempio 
bello  .  Viue  DIG  a  che  sono  fiolli  di  satana  he  per  quessto  fano 
la  uollonta  sua  pero  il  tempio  chon  la  citta  santa  anderano  in 

201ft  roina  .  per  modo  che  |  de  il  tempio  non  resstera  pietra  sopra 

(20°a>  pietra  . 

CXCe. 

Di  a  me  fratello  .  tu  che  sei  dottore  peri  to  nella  legie  la 
promissione  del  messia  f  in  chi  e  fata  in  issach  ouero  in  issmaele 
al  padre  nosstro  abraham  .  Rissposse  il  scriba  ho  maesstro 
io  temo  nararti  quessto  perche  uie  pena  la  uitta  .  Disse 
allora  iessu  fratello  io  mi  dolgio  di  essere  uenuto  ha  mangiare 
in  chassa  tua  poscia  che  tu  ammi  piu  la  pressente  uitta  di  DIG 
chreatore  tuo  g  .  onde  per  quessto  tu  temi  di  perdere  la  uitta 


.    4)1. 


SCRIPTURE  CORRUPTED  BY  TRADITION        425 

able,  and  therefore  that  which  God  ordained  as  man's  way  of 
salvation,  this  |  hath  he  caused  all  the  prophets  to  say.  As  God  200b 
liveth  a,  in  whose  presence  my  soul  standeth,  if  the  book  of  Moses 
with  the  book  of  our  father  David  had  not  been  corrupted  l  by  the 
human  traditions  of  false  Pharisees  and  doctors  b,  God  would  not 
have  given  his  word  to  me  c.  And  why  speak  I  of  the  book  of  Moses 
and  the  book  of  David  "?  Every  prophecy  have  they  corrupted, 
in  so  much  that  to-day  a  thing  is  not  sought  because  God  hath 
commanded  it,  but  men  look  whether  the  doctors  say  it,  and  the 
Pharisees  observe  it,  as  though  God  were  in  error,  and  men  could 
not  err. 

'  Woe,  therefore,  to  this  faithless  generation,  for  upon  them  shall 
come2  the  blood  of"  every,  "prophet  and  righteous  man,  with  the 
"brood"  of  Zecharianson  of  Berachiah,  whom  they  slew  between- 
the  temple  and  the 


'  What  prophet  havejthey  not  persecuted  1  What  righteous  man 
have  they  suffered  to  die  a  natural  death  1  Scarcely  one  !  Arm 
they  seek  now  to  slay  me.  They  boast  themselves  to  be  children 
of  Abraham,  and  to  possess  the  beautiful  temple.  As  God  liveth  a, 
they  are  children  of  Satan,  and  therefore  they  do  his  will  3  :  there 
fore  the  temple,  with  the  holy  city,  shall  go  to  ruin  4,  in  so  much__ 

that  |  there  shall  not  remain  of  the  temple  one  stone  upon  another.'  201a 

*~  "  (200*) 

CXC  e. 

'  Tell  me,  brother,  thou  that  art  a  doctor  learned  in  the  law  5  — 
in  whom  was  the  promise  of  the  Messiah  f  made  to  our  father 
Abraham  1  In  Isaac  or  in  Ishmael  1  ' 

The  scribe  answered  :  '  O  master,  I  fear  to  tell  thee  this,  because 
of  the  penalty  of  death.' 

Then  said  Jesus  :  '  Brother,  I  am  grieved  that  I  came  to  eat 
bread  in  thy  house,  since  thou  lovest  this  present  life  more  than 
God  thy  creator  e  ;  and  for  this  cause  thou  i'earest  to  lose  thy  life, 


a  By  the  living  God.  b  The  Jews  alter  the  words  after  they 

have  been  set,  and  afterwards  Christians  alter  the  words  in  the  Gospel. 
Inde.  c  I  am  a  witness,  and  this  book.          d  Account  of  the  death  of 

Zachariah  the  prophet.  e  Chapter  on  '  fear  God.'  f  Apostle. 

8  God  creates. 


1  Cp.  46*  (p.  103.  note  5).  a  Matt,  xxiii.  35.  s  Cp.  John  viii. 

39-44.  *  Cp.  Luke  xix.  44  ;  xxi.  6.  6  Cp.  John  iii.  10. 


426  THE  GOSPEL  OF  BARNABAS 

ma  non1  temi  di  perdere  la  fede  he  la  uitta  hetterna  che  si 
perde  .  dicendo  al  chontrario  la  lingua  di  quello  che  chonosse 
il  chore  della  leggie  di  DIG  .  piangendo  disse  allora  il  buon 
scriba  ho  maesstro  se  io  hauessi  chonossiuto  di  fare  fruto  molte 
chosse  haueria  predichato  che  per  non  metere  seditione  nel 
popullo  le  o  taciute  .  Rissposse  iessu  ne  il  popullo  ne  tutto 
il  monddo  ne  tutti  li  santi  .  ne  tutti  li  angioli  si  deue 
rispetare  quado  uie  la  offexe  di  DIG  onde  lassia  perire  il  tutto 
201b  sen|za  offedere  tu  DIG  chreatore  a  tuo  he  non  il  chonseruare 
'  chon  il  pechato  perche  .  il  pechato  disstrugie  he  non  chonsserua  . 
he  DIG  b  he  potente  di  chreare  tanti  monddi  quanta  harena  ha 
il  mare  he  piu  . 

CXCI. 

II  scriba  allora  disse  perdonami  ho  maesstro  che  io  ho  pe 
chato  .  Disse  iessu  perdoniti  DIG  c  chontra  del  qualle  pechasti 
onde  disse  il  scriba  .  io  ho  ueduto  uno  libro  uechio  scrito  di 
mano  moisse  he  iossue  serui  he  proffeti  di  DIG  .  quello  che 
chome  tu  a  ffato  fermare  il  solle  il  qualle  libro  he  il  uero  libro 
di  moisse  .  nel  qualle  he  scrito  issmaello  essere  padre  del 
messia  d  he  issach  padre  del  nontio  del  messia  e  .  he  chossi  dice 
il  libro  che  moise  disse  .  signore  DIG  de  issdraelle  potente 
he  misserichordiosso  maniffesta  al  seruo  f  tuo  il  splendore  della 
gloria  tua  onde  .  DIG  li  mosstro  il  nontio  suo  nelle  brazie 
de  issmaelle  he  issmaelle  nelle  bracie  di  habrahamo  .  apresso 
202a  de  issmaelle  staua  isach  nelle  |  chui  bracie  haueua  uno  fanciullo 
'201  '  il  qualle  chon  il  dito  mostraua  il  nontio  di  Diog  dicendo  . 
quessto  he  quello  per  il  qualle  DIG  ha  chreato*  ogni  chossa 
onde  moisse  chrido  chon  allegrezza  .  ho  issmaelle  tu  hai  nelle 
bracie  tue  tutto  il  monddo  chon  il  parradisso  .  Rachordati  di  me 
seruo  e  de  DIG  azioche  troui  gratia  apresso  DIG  per  mezzo  de  il 
tuo  fiollo  per  il  quale  DIG  affato  il  tutto  h  . 


JJU-1   ^ 

8  ii\     -.  b  t»  in. 


1  MS.  no  non. 


MESSIAH  SPRIXGETH  FROM  ISHMAEL          427 

but  fearest  not  to  lose  the  faith  and  the  life  eternal,  which  is 
lost  when  the  tongue  speaketh  contrary  to  that  which  the  heart 
knoweth  of  the  law  of  God.' 

Then  the  good  scribe  wept,  and  said  :  '  O  master,  if  I  had  known 
how  to  bear  fruit,  I  should  have  preached  many  things  which 
I  have  left  unsaid  lest  sedition  should  be  roused  among  the  people.' 

Jesus  answered  :  'JThou  shouldst  respect  neither  the  people, 
nor  all  the  world,  nor  all  the  holy  ones,  nor  all^  the^  angels,  when 
Tt  should  cause  offence  to  God.  Where fo-rejet  the_whole  [world] 


perish   rather  |  than   offend    God    thy   creator a,   and  preserve    it  201h 
nolTwTth  Inn.     For  sin  destroyeth  and  pl-eserveth.  not,  and  God  b  (20°  ) 
is  mighty  to  create  as  many  worlds  as  there  are  sands  in  the  sea, 
and  more.' 

CXCI. 

The  scribe  then  said  :  '  Pardon  me,  O  master,  for  I  have  sinned.' 

Said  Jesus :  '  God  pardon  thee c ;  for  against  him  hast  thou 
sinned.' 

Whereupon  said  the  scribe :  '  I  have  seen  an  old  book  written 
by  the  hand  of  Moses  and  Joshua  (he  who  made  the  sun  stand 
still  as  thou  hast  done1),  servants  and  prophets  of  God,  which 
book  is  the  true  book  of  Moses.  Therein  is  written  that  Ishmael  is 
the  father  of  the  Messiah  d 2,  and  Isaac  the  father  of  the  messenger 
of  the  Messiah6.  And  thus  saith  the  book,  that  Moses  said  :  "Lord 
God  of  Israel,  mighty  and  merciful,  manifest  to  thy  servant f 
the  splendour  of  thy  glory3."  Whereupon  God  showed  him  his 
messenger  in  the  arms  of  Ishmael,  and  Ishmael  in  the  arms  of 
Abraham.  Nigh  to  Ishmael  stood  Isaac,  in  |  whose  arms  was  202a 
a  child,  who  with  his  finger  pointed  to  the  messenger  of  God  £,  ^201 
saying:  "This  is  he  for  whom  God  hath  created  all  things &." 4 

'  Whereupon  Moses  cried  out  with  joy :  "  O  Ishmael,  thou  hast 
in  thine  arms  all  the  world,  and  paradise !  Be  mindful  of  me, 
God's  servant6,  that  I  may  find  grace  in  God's  sight  by  means  of 
thy  son,  for  whom  God  hath  made  all  V 


a  God  creates.  b  God  is  powerful.  c  God  forgives.  d  The 

apostle  son  of  Ishmael,  &c.  e  Apostle.          '  His  Apostle.          «  The 

apostle  of  God.  h  God  is  Lord. 


1  See  above,  200'  (p.  423}.          2  See  above,  46*  (p.  103),  and  references 
there.  3  Cp.  Exod.  xxxiii.  18.  4  Cp.  4Ob-4ia  (p.  91). 


428  THE  GOSPEL  OF  BARNABAS 

CXCIL 

In  quello  libro  non  si  troua  che  DIG  mangi  charne  di  pechore 
ouero  chastradi  .  in  quello  libro  non  si  troua  che  DIG  habia 
serato  la  misserichordia  sua  sollo  in  issdrahellc  .  ma  sibene 
che  DIG  ha  misserichordia  di  ogni  homo  che  chon  uerita  cercha 
DIG  chreatore  suoa  .  il  qualle  libro  non  poteti  legere  tutto 
perche  il  somo  pontiffice  nella  chui  libraria  hero  me  lo  inter- 
disse  chon  dire  che  uno  issmaellita  lo  haueua  scrito  .  allora 
disse  iessu  guarda  che  giamai  piu  taci  la  uerrita  perche  nella 
fede  de  il  messiab  DIG  darac  sallute  alii  homeni  senza  della 
202b  qualle  niuno  si  saluerad  .  he  quiui  finite  iessu  il  suo  ragiojna- 
C201  )  mento  onde  mangiando  .  hecho  maria  che  piangete  alii  piedi 
di  iessu  hentro  in  chassa  de  nichodemo  che  quessto  hera  il 
nome  de  il  scriba  .  he  piang-endo  si  posse  alii  piedi  di  iessu 
dicendo  signore  la  serua  tua  che  per  te  ha  trouato  misseri 
chordia  hapresso  di  DIG  .  ha  una  sorella  he  uno  fratello  il 
qualle  hora  sta  imfermo  chom  perichollo  di  morte  .  Risspose 
iessu  done  he  la  chassa  tua  dicelo  chio  uero  ha  pregare  DIG 
per  la  sua  sanita  .  Risspose  maria,  betania  he  de  mio  fratello 
he  mia  sorella  perche  chassa  mia  he  magdalo  onde  mio  fratello 
he  in  betania  .  disse  iessu  alia  dona  pressto  uatene  da  il  tuo 
fratello  he  hiuui  asspetami  che  io  ueniro  ha  sanarlo  .  he  non 
temere  perche  elgi  non  morira  .  si  parti  la  dona  he  andata 
in  betania  trouo  il  fratello  quel  giorno  essere  morto  onde  il 
possero  nel  sepolchro  di  padri  loro  . 

CXCIII. 

Iessu  stete  dui  giorni  in  chassa  de  nichodemo  he  il  terzo 

203a  giorno  si  parti  per  betania  .  he  essenclo  apresso  |  alia  citta 

'  mando  dui   dissepoli   auanti   ha  anontiare  ha   maria  la  sua 

uenuta  .  la  qualle  chorsse  fuori  della  citta  he  trouato  iessu 


Jl» 


<j 


J 


LAZARUS  IS  SICK  429 

CXCII. 

'  In  that  book  it  is  not  found  that  God  eateth  the  flesh  of  cattle 
or  sheep ;  in  that  book  it  is  not  found  that  God  hath  locked  up  his 
mercy  in  Israel  alone,  but  rather  that  God  hath  mercy  on  every 
man  that  seeketh  God  his  creator  in  truth  a.1 

'  All  of  this  book  I  was  not  able  to  read,  because  the  high  priest, 
in  whose  library  I  was,  forbade  me,  saying  that  an  Ishinaelite  had 
written  it.' 

Then  said  Jesus :  '  See  that  thou  never  again  keep  back  the 
truth,  because  in  the  faith  of  the  Messiah  b  God  shall  give  c  salva 
tion  to  men,  and  without  it  shall  none  be  saved  d.' 

And  there  did  Jesus  end  his  discourse.  |  Whereupon,  as  they  202° 
sat  at  meat,  lo !  Mary  2,  who  wept  at  the  feet  of  Jesus,  entered  into  ^201 
the  house  of  Nicodemus  (for  that  was  the  name  of  the  scribe),  and 
weeping  placed  herself  at  the  feet  of  Jesus,  saying :   '  Lord,  thy 
servant,  who  through  thee  hath  found  mercy  with  God,  hath  a 
sister,  and  a  brother  who  now  lieth  sick  in  peril  of  death.' 

Jesus  answered :  '  Where  is  thy  house  1  Tell  me,  for  I  will 
come  to  pray  God  for  his  health.' 

Mary  answered :   '  Bethany  is  [the  home]  of  my  brother  andjny- 
siater.  for_mvown  house  is  Magdala s :   my  brother,  therefore.  is_ 
in  Bethany/ 

Said  Jesus  to  the  woman  :  '  Go  thou  straightway  to  thy  brother's 
house,  and  there  await  me,  for  I  will  come  to  heal  him.  And  fear 
thou  not,  for  he  shall  not  die.' 

The  woman  departed,  and  having  gone  to  Bethany  found  that 
her  brother  had  died  that  day,  wherefore  they  laid  him  in  the 
sepulchre  of  their  fathers. 

CXCIII. 

Jesus  abode  two  days  *  in  the  house  of  Nicodemus,  and  the  third 
day  he   departed  for   Bethany;    and  when    he  was  nigh  |  to  the  203a 
town  he  sent  two  of  his  disciples  before  him  B,  to  announce  to  Mary  (a°2  ) 
his  coming.     She  ran  out  of  the  town,  and  when  she  had  found 

a  God  is  the  Merciful  and  creates.  b  Apostle.  c  God  is  Peace  and 
gives.  d  By  the  religion  of  the  Apostle  of  God,  God  gave  salvation  to 

all  the  believers.    If  there  had  not  been  the  religion  of  Mohammed,  there 
had  not  been  salvation.     Inde. 


1  On  this  universalistic  teaching  see  Introduction.  2  For  this 

identification  of  Lazarus'  sister  with  the  'sinner'  see  139*  (p.  297"  ;  she 
is  here  further  identified  with  the  Magdalen.  3  See,  further,  note  3 

on  204b  (p.  433).  *  John  xi.  6.  5  Cp.  Matt.  xxi.  i. 


430  THE  GOSPEL  OF  BARNABAS 

piangendo  disse  signore  tu  dicesti  che  mio  fratello  non  morebe  . 
lie  hora  he  sepolto  di  quatro  giorni  uollesse  DIG  che  tu  fussi 
uenuto  auati  che  ti  chiamassi  perche  non  sarebe  morto  . 
Rissposse  iessu  il  tuo  fratello  non  he  mbrto  ma  dorme  pero 
uengo  ha  destarlo  .  Rissposse  maria  piangendo  signore  di 
talle  sono  sara  desstato  il  giorno  del  iuditio  dallo  angiolo 
di  DIG  chon  la  tromba  sonando  .  Disse  iessu  maria  chredi- 
mi  che  auanti  rissurgera  perche  DIG  mia  dato  potessta  sopra 
il  suo  sono  .  he  ti  dicho  in  uerita  che  elgi  non  he  morto 
a  perche  sollo  cholui  he  morto  che  more  senza  trouare  misseri- 
chordia  apresso  DIG  b  .  Ritorno  maria  presto  ha  rinontiare  ha 
marta  sua  sorella  la  uenuta  di  iessu  .  hera  chonchorsso  alia 
morte  di  lazzaro  chopia  grande  di  gudei  di  ierussaleme  he 
molti  scribi  he  farissei  .  auendo  intesso  marta  da  maria  sua 
sorella  la  uenuta  di  iessu  leuossi  in  freta  he  chorsse  di  fuori 
onde  la  seguitorno  la  moltitudine  di  giudei  scribi  he  farisei  . 

203b  per  |  chonsolarla  perche  chredeuano  che  lei  andassi  allo  se- 

(202*0 

polchro  per  piangere  il  fratello  .  onde  hariuata  doue  iessu 

haueua  parllato  chon  maria  piangendo  marta  disse  signore 
uollesse  DIG  che  tu  fussi  sta[to]  qui  che  mio  fratello  no  saria 
morto  .  maria  allora  sopragionsse  piangendo  onde  iessu 
lachrimo  he  sospirando  disse  doue  lo  hauete  possto  .  Ris- 
spossero  uieni  ha  uedere  .  diceuano  fra  loro  li  farissei  hora 
chostui  che  risuscito  il  fiolo  della  uedoua  in  naim  perche 
lasso  morire  chostui  auendo  deto  che  non  morebe  .  peruenuto 
iessu  allo  sepolchro  doue  ogniuno  piangeua  elgi  disse  .  nom 
piangete  perche  lazaro  dorme  he  io  son  uenuto  ha  desstarllo 
diceuano  fra  loro  li  farissei  uollesse  DIG  che  tu  chossi  dormissi . 
allora  disse  iessu  la  hora  mia  non  he  hanchora  uenuta  pero 
quando  uera  similmente  dormiro  he  saro  presto  desstato  .  di 
nouo  disse  iessu  leuate  la  pietra  del  sepolchro  .  disse  marta 


JESUS  AT  THE  TOMB  OF  LAZARUS  431 

Jesus 1,  said,  weeping :  '  Lord,  thou  saidst  that  my  brother  would 
not  die ;  and  now  he  hath  been  buried  four  days.     Would  to  God 


thou  hadst  come  before  I  called  tliee.  for  then  he  had  not  died  LL 

Jesus  answered  :  'Thy  brother  is  not  dead,  but  sleepeth,  there 
fore  I  come  to  awake  nimJV 

Mary  answered,  weeping:  'Lord,  from  such  a  sleep  he  shall  be 
awakened  on  the  day  of  judgement  by  the  angel  of  God  sounding 
his  trumpet.' 

Jesus  answered :  '  Mary,  believe  me  that  he  shall  rise  before 
[that  day],  because  God  hath  given  me  power  over  his  sleep ; 
and  verily  I  say  to  thee  he  is  not  dead,  a  for  he  alone  is  dead  who 
dieth  without  finding  mercy  with  God  V 

Mary  returned  quickly  to  announce  to  her  sister  Martha  the 
coming  of  Jesus. 

Now  there  were  assembled  at  the  death  of  Lazarus  a  great 
number  of  Jews  from  Jerusalem,  and  many  scribes  and  Pharisees. 
Martha,  having  heard  from  her  sister  Mary  of  the  coming  of  Jesus, 
arose  in  haste  and  ran  outside,  whereupon  the  multitude  of  Jews, 
scribes,  and  Pharisees  followed  her  to  |  comfort  her,  because  they  203b 
supposed  she  was  going  to  the  sepulchre  to  weep  over  her  brother.  ^202  ' 
When  therefore  she  arrived  at  the  place  where  Jesus  had  spoken 
to  Mary,  Martha  weeping  said :   'Lord,  would  to  God  thou  hadst 
been  here,  for  then^  mybrotherhad"  not  died  ! ' 

llary  thencame  up  weeping ;  whereupon  Jesus  shed  tears,  and 
sighing  said  :  '  Where  have  ye  laid  him  ? '  They  answered  :  '  Come 
and  see.' 

The  Pharisees  said  among  themselves :  '  Now  this  man,  who 
raised  the  son  of  the  widow  at  Nain,  why  did  he  suffer  this  man 
to  die,  having  said  that  he  should  not  die  1 ' 

Jesus  having  come  to  the  sepulchre,  where  every  one  was 
weeping,  said :  '  Weep  not,  for  Lazarus  sleepeth,  and  I  am  come  to 
awake  him.' 

The  Pharisees  said  among  themselves :  '  Would  to  God  that 
thou  didst  so  sleep!'  Then  said  Jesus:  '  Mine  hour  is  not  yet 
come  :  but  when  it  shalL  come  I  shall  sleep  in  like  manner  "r-aud 

•r ' . _ — ~~-?m ~ ~ —r '  ^^ 

shall  be  speedily  awakened.'     Then  said  Jesus  again  :  '  Take  away 
the  stone  from  the  sepulchre.' 

•  Setting  forth  death.  b  There  is  no  death  except  to  him  who  dies 

without  the  mercy  of  God.     Inde. 

1  See  John  xi.  21-46.          2  Cp.  John  xi.  n.  3  This  is  inconsistent 

with  the  account  given  below,  22  ib  sqq.  (p.  471  sqq.\  where  Jesus  does 
not  die  at  all. 


432  THE  GOSPEL  OF  BARNABAS 

signore  elgi  puzza  perche  sono  quatro  giorni  che  he  morto  . 
Disse  iessu  hora  perche  son  qui  uenuto  marta  non  chredi  ha 
me  che  io  il  destaro  .  Rissposse  marta  io  so  che  tu  sei  il  santo 

204a  di  DIG  che  tia  manldato  in  quessto  monddo   .   allora    iessu 
(203*) 

leuato  le  mani  al  cielo  he  disse  signore  DIG  di  abraham  DIG  de 

ismahelle  he  isach  DIG  de  padri  nosstri  a  .  habi  misserichordia 
sopra  la  aflitione  di  quesste  done  he  da  gloria  al  santo  nome 
tuo  .  auendo  ogniuno  rissposto  amen  iessu  disse  chon  grande 
uoce  lazaro  uieni  fuori  .  onde  si  leuo  il  morto  he  disse  iessu 
alii  suoi  dissepoli  sciolgetello  perche  elgi  hera  ligato  nel 
linziolo  chon  il  sudario  sopra  la  facia  .  sichome  li  padri 
nosstri  chostumano  di  sepellire  .  chredetero  in  iessu  grande 
moltitudine  di  iudei  he  alchuni  farissei  perche  el  mirachollo 
hera  grande  .  quelli  che  resstorno  nella  loro  inchredullita 
si  partirno  he  andorno  in  ierussalem  he  rinontiorno  al  principe 
di  sacerdoti  la  ressuretione  di  lazaro  .  he  chome  molti  herano 
diuentati  nazareni  che  chossi  chiamauano  quelli  che  per  la 
parolla  di  DIG  che  predichaua  iessu  fazeuano  penitenzza  .  | 


204^ 

Fecero  chonsilgio  li  scribi  he  farissei  chon  il  somo  pontifice 
di  ammazare  lazaro  .  perche  molti  rinontiauano  alle  loro  tra- 
ditione  he  chredeuano  alia  parolla  di  iessu  .  perche  il  miracholo 
di  lazzaro  hera  grande  essendo  che  lazaro  chonuerssaua  chon 
li  homeni  he  mangiaua  et  beueua  .  ma  perche  elgi  era  potente 
per  hauere  parte  in  ierussalem  he  haueua  chon  le  sorelle  sue 
magdallo  he  betania  non  sapeuano  che  fare  .  iessu  hentro'in 
betania  in  chassa  di  lazzaro  he  marta  chon  maria  li  minis- 
straua  .  Maria  sedendo  uno  giorno  alii  piedi  di  iessu  asscoltaua 


THE  RAISING  OF  LAZARUS  433 

Said  Martha :  '  Lord,  he  stinketh,  for  he  hath  been  dead  four 
days.' 

Said  Jesus  :  '  Why  then  am  I  come  hither,  Martha  1  Believest 
thou  not  in  me,  that  I  shall  awaken  him  1 ' 

Martha  answered :  '  I  know  that  thou  art  the  holy  one  of  God, 
who  hath  sent  thee  |  into  this  world.'  204a 

Then  Jesus  lifted  up  his  hands  to  heaven,  and  said:  '  Lord  God  (2°3*) 
of  Abraham,  God  of  Ishmael  and  Isaac,  God  of  our  fathers  a,  have 
mercy  upon  the  affliction  of  these  women,  and  give  glory  to  thy 
holy  name.'     And  when  every  one  had  answered  '  Amen,'  Jesus 
said  with  a  loud  voice  : 

'  Lazarus,  come  forth  ! ' 

Whereupon  he  that  was  dead  arose ;  and  Jesus  said  to  his 
disciples:  'Loose  him.'  For  he  was  bound  in  the  grave-clothes 
with  the  napkin  over  his  face,  even  as  our  fathers  were  accustomed 
to  bury  [their  dead]. 

A  great  multitude  of  the  Jews  and  some  of  the  Pharisees 
believed  in  Jesus,  because  the  miracle  was  great.  Those  that 
remained  in  their  unbelief  departed,  and  went  to  Jerusalem  and 
announced  to  the  chief  of  the  priests  the  resurrection  of  Lazarus, 
and  how  that  many  were  become  Nazarenes1;  for  so  they  called 
them  who  were  brought  to  penitence  through  the  word  of  God 
which  Jesus  preached.  | 

CXCIV  b.  204t> 

The  scribes  and  Pharisees  took  counsel  with  the  high  priest 
to  slay  Lazarus  2 ;  for  many  renounced  their  traditions  and  believed 
in  the  word  of  Jeeus,  because  the  miracle  of  Lazarus  was  a  great 
one,  seeing  that  Lazarus  had  conversation  with  men,  and  ate  and 
drank.  But  because  he  was  powerful,  having  a  following  in 
Jerusalem,  and  possessing  with  his  sisters  Magdala  and  Bethany, 
they  knew  not  what  to  do  3. 

£esus  entered  into  Bethany,  into  the  house  of  Lazarus,  and 
Jklartha,  wjthj&ary^  ministered  unto  him^ 

Mary,  sitting  oneday  at   the  feet  of  Jesus  5,  was  listening  to 

a  The  God  of  Abraham,  of  Ishmael  and  of  Isaac,  and  of  our  fathers. 
b  The  Chapter  on  the  truths  of  life. 

1  Cp.  Acts  xxiv.  5.  *  Cp.  John  xii.  10.  3  This  reference  to  the 

proprietorship  in  whole  villages  of  private  persons  is  among  the  obvious 
anachronisms  of  Barnabas ;  we  are  in  mediaeval  Europe  rather  than  in 
the  Palestine  of  the  first  century.  Cp.  Introduction.  4  Cp.  John  xii. 

r.  2.  s  See  Luke  x.  38-42. 

UAOO  F  f 


434  THE  GOSPEL  OF  BARNABAS 

le  sui  parole  onde  marta  disse  ha  iessu  .  signore  tu  non  uedi 
ehe  mia  sorella  non  si  chura  di  te  pero  non  prochura  di  quello 
che  deui  mangiare  he  li  tuoi  dissepoli  .  Risspose  iessu,  marta 
marta  sollicita  tu  quello  che  fare  dei  perche  maria  ha  elleto 
una  parte  che  non  li  serra  tolta  in  etterno  .  sedendo  ha 
menssa  iessu  chon  grande  moltitudine  che  chredeuano  in  lui 
parlo  dicendo  .  fratelli  pocho  tempo  ho  da  stare  chon  uoi  perche  | 
205a  si[e]  hauicinato  il  tempo  che  io  mi  parti  dal  monddo  .  pero 
(204*)  ^  harechordo  le  parolle  di  DIG  fate  ha  hezechiele  proffeta 
dicendo  .  Viuo  in  etterno  DIG  uosstro*  che  la  anima  che 
pechera  morira  .  ma  se  il  pechatore  fara  penitenzza  non 
morira  ma  uiuera  .  onde  la  presente  morte  non  he  morte 
ma  sibene  fine  di  una  longa  morte  imperoche  .  sichome 
il  chorpo  separate  dal  senso  sebene  ha  la  hanima  in  lui 
quando  he  trasmortito  elgi  no  ha  altro  auantagio  del  morto 
sepolto  .  se  non  che  il  sepolto  asspeta  DIG  che  lo  risusciti  ma  il 
trasmortito  asspeta  il  senso  che  ritorni  .  guardate  adonque 
la  uitta  presente  che  he  morta  per  non  hauere  sentiments 
di  DIG  . 

CXCV  b. 

Quelli  che  chrederano  ha  me  non  morira  in  etterno  .  perche 
per  la  parolla  mia  sentirano  in  loro  DIG  pero  hopererano  la 
sallute  loro  .  che  chossa  he  la  morte  se  non  uno  hato  che  fa  la 
natura  per  chomandamento  di  DIG  chome  sarebe  se  uno  tenessi 
ligato  uno  uccello  he  la  chorda  tenessi  nella  mano  .  quando  il 
205b  chapo  uolle  che  |  lo  ucello  fugisca  che  fa  elgi  certo  che 
x2°4b  chomanda  naturalmente  alia  mano  che  si  apri  .  he  chossi 
subito  lo  ucello  fuggisse  .  la  anima  nosstra  chome  dice  dauit 
profeta  he  chome  uno  passero  liberata  dallo  ingano  de  il 
chaziatore  quando  sta  lo  homo  sotto  la  protetione  di  DIG  . 
he  la  uita  nosstra  he  chome  una  chorda  che  la  natura  tiene 
ligata  la  anima  chon  il  chorpo  he  sensso  humano  pero  . 
quando  DIG  uolle  he  chomanda  alia  natura  che  si  apri  si 


b          »  4)b.  b  is 


JESUS  IN  THE  HOUSE  OF  LAZARUS  435 

his  words,  whereupon  Martha  said  to  Jesus:  'Lord,  seest  thou 
not  that  ray  sister  taketh  no  care  for  thee,  and  provideth  not 
that  which  thou  must  eat  and  thy  disciples  ?  ' 

Jesus  answered:  'Martha,  Martha,  do  thou  take  thought  for 
that  which  thou  shouldst  do;  for  Mary  hath  chosen  a  part  which 
shall  not  be  taken  away  from  her  for  ever.' 

^  Jesus,  sitting  at  table  with  a  great  multitude  that  believed  in 
him,  spake,  saying  :   <  Brethren,  I  have  but  little  time  to  remain 
with   you,   for  |  the   time   is  at    hand   that   I   must    depart   from  205* 
the  world  ».     Wherefore  I  bring  to  your  mind  the  words  of  God  (2°4* 
spoken  to  Ezekiel2  the  prophet,  saying:   "  Aa  T.  ymir  find,  Jj™ 
soul  that  sinneth,  it  shall  die,  but  if  the  sinner  shall 


'  Wherefore  the  present  death  is  not  death,  but  rather  the  end 
of  a  long  death  :  even  as  the  body  when  separated  from  the  sense 
in  a  swoon,  though  it  have  the  soul  within  it,  hath  no  other 
advantage  over  the  dead  and  buried  save  this,  that  the  buried 
[body]  awaiteth  God  to  raise  it  again,  but  the  unconscious  waiteth 
for  the  sense  to  return. 

'  Behold,  then,  the  present  life  that  it  is  death,  through  having  no 
perception  of  God. 

CXCV  b. 

'They  that  shall  believe  in  me  shall  not  die  eternally8,  for 
through  my  word  they  shall  perceive  God  within  them,  and  there 
fore  shall  work  out  their  salvation  4. 

'  What  is  death  but  an  act  which  nature  doth  by  commandment 
of  God  ?    As  it  would  be  if  one  held  a  bird  tied,  and  held  the  cord 
in  his  hand  ;  when  the  head  willeth  |  the  bird  to  fly  away,  what  2051' 
doeth  it?     Assuredly  it  commandeth  naturally  the  hand  to  open;  (a°4b) 
and  so  straightway  the  bird  flieth  away.     "  Our  soul,"  as  saith  the 
prophet  David6,  "is   as  a  sparrow   freed   from  the  snare  of  the 
fowler,"  when  man   abideth    under  the  protection  of  God.     And 
our  life  is  like   a  cord  whereby   nature  holdeth   the   i-oul   bound 
to  the  body  and  the  sense  of  man.     When  therefore  God  willeth, 
and  commandeth  nature  to  open,  the  life  is  broken  and  the  soul 

a  By  God  the  living  and  persisting.          «>  The  Chapter  on  the  truths  of 
death. 


1  Cp.  John  xiii.  33.         2  Cp.  Ezek.  xviii.  20,  &c.         3  Cp.  John  xi.  25, 
26.         4  Cp.  Phil.  ii.  12.  s  Ps.  cxxiv.  7  (cp.Vulg.). 

1-f  2 


436  THE  GOSPEL  OF  BARNABAS 

rompe  la  uitta  he  scampa  la  anima  nelle  mani  del  angello 
che  DIG  ha  chonstituito  ha  riceuere  le  anime  .  nom  piangi 
adonque  li  amici  quando  lo  hamicho  he  morto  perche  DIG 
nosstro  ha  chossi  uolluto  a  ma  senza  fine  piangia  quando  pecha  . 
perche  more  la  anima  essendo  che  si  separa  da  DIG  uera  uita  . 
che  se  elgie  horibille  il  chorpo  senzza  la  chomunione  della 
hanima  molto  piu  he  spauenteuolle  la  anima  senza  la  unione 
di  DIG  b  .  il  qualle  chon  la  gratia  he  misserichordia  sua  fa  bella 
he  uiuificha  la  anima  .  he  deto  quessto  iessu  resse  le  gratie  ha 
DIG  onde  lazzaro  disse  .  signore  quessta  chassa  he  di  DIG 
206a  chreatore  mio  °  chon  |  quanto  mia  dato  in  chustodia  per  seruitio 
305  '  di  poueri  onde  essendo  tu  pouero  he  auendo  grande  quantita 
di  dissepoli  .  quando  te  piaze  he  quanto  te  piaze  uieni  ha 
habitare  quiui  perche  te  minisstrera  il  seruo  di  DIG  quanto 
sera  neccessario  per  amore  di  DIG  . 

CXCVI. 

Si  allegro  iessu  sentendo  quessto  he  disse  .  hora  uedete 
chome  bona  chossa  il  morire  lazaro  he  morto  una  sollo  uolta 
he  ha  imparato  talle  dotrina  che  non  la  chonoscono  li  piu 
sapienti  del  monddo  che  sono  uenuti  uechij  fra  li  libri  . 
piacesse  ha  DIG  che  ogni  homo  moressi  una  sollo  uolta  he 
ritornassi  al  mondo  chome  lazaro  azioche  imparassero  ha 
uiuere  li  homeni  .  Risspose  ioane  ho  maesstro  he  mi  licito 
dire  una  parolla  .  Dine  mille  rissposse  iessu  perche  sichome 
lo  homo  he  obligate  ha  disspenssare  la  roba  in  seruitio  di  DIG 
chossi  elgie  obligate  ha  disspensare  la  dotrina  .  he  tanto  he 
206b  magiore  lo  oblige  quanto  che  la  parolla  pole  |  risuscitare  una 
205  anima  ha  penitenzza  che  la  roba  nom  polle  ritornare  la  uitta 
al  morto  .  onde  elgie  micidialle  cholui  che  a  fachulta  di  agiutare 
uno  pouero  he  non  lo  agiutando  il  pouero  more  di  fame  .  ma 
magiore  he  lo  homicidio  di  cholui  che  per  la  parolla  di  DIG 
polle  chonuertire  il  pechatore  ha  penitenzza  he  non  lo  chon- 


JESUS  IN  THE  HOUSE  OF  LAZARUS  437 

escapeth   in  the  hands  of  the   angels1  whom  God  hath  ordained 
to  receive  souls. 

'JLet  not,  then,  -friends_w£gj)  when  their  friend  is  dead ;    for __ 
our  God  hath  so  willed  a.    But  let  him  weep  without  ceasing  when 
lie  siniTeth,  for  [so]  the  soul  dieth,  seeing  it  separateth  itself  from 
God,  the  true  Life. 

'  If  the  body  is  horrible  without  its  union  with  the  soul,  much 
more  frightful  is  the  soul  without  union  with  God  b,  who  with  his 
grace  and  mercy  beautifieth  and  quickeneth  it.' 

And  having  said  this  Jesus  gave  thanks  to  God ;    whereupon 
Lazarus  said  :    '  Lord,  this  house  belongeth  to  God  my  creator c, 
with  |  all  that  he   hath  given   into   my  keeping,  for  the   service  206a 
of  the  poor.     Wherefore,   since  thou  art   poor,  and  hast  a  great  Ca°5a) 
number  of  disciples,  come  thou  to  dwell  here  when  thou  pleasest, 
and  as  much  as  thou  pleasest,  for  the  servant  of  God  will  minister 
to  thee  as  much  as  shall  be  needful,  for  love  of  God.' 

CXCVI. 

Jesus  rejoiced  when  he  heard  this,  and  said :  '  See  now  how  good 
a  thing  it  is  to  die!  Lazarus  hath  died  once  only,  and  hath 
learned  such  doctrine  as  is  not  known  to  the  wisest  men  in  the 
world  that  have  grown  old  among  books !  Would  to  God  that 
every  man  might  die  once  only  and  return  to  the  world,  like 
Lazarus,  in  order  that  men  might  learn  to  live.' 

John  answered :  '  0  master,  is  it  permitted  to  me  to  speak 
a  word  1 ' 

1  Speak  a  thousand,'  answered  Jesus,  '  for  just  as  a  man  is  bound 
to  dispense  his  goods  in  the  service  of  God,  so  also  is  he  bound  to 
dispense  doctrine :   and  so  much  the  more  is  he  bound  [so  to  do] 
inasmuch  as  the  word  hath  power  |  to  raise  up  a  soul  to  penitence,  206h 
whereas  goods  cannot  bring  back  life  to  the  dead.     Wherefore  he  (2°5  ) 
is   a   murderer  who  hath  power  to   help  a  poor  man  and  when 
he  helpeth  him  not  the  poor  man  dieth  of  hunger ;   but  a  more 
grievous  murderer  is  he  who  could  by  the  word  of  God  convert 
the    sinner   to  penitence,  and  converteth   him    not,  but   standeth, 

a  God  is  truth,  life.  b  God  is  guidance  and  merciful.  c  God 

creates. 

1  In  22ib  (p.  471).  The  Four  Angels  (cp.  s6b)  waft  Jesus  into  the  third 
heaven  ;  and  in  228*  j>.  483)  one  of  these,  Uriel,  has  the  office  of '  receiving 
souls.'  Cp.  Qoran  Ixxix.  ad  init.,  where  angels  are  described  as  'tearing 
out  the  souls  of  the  wicked  with  violence'  and  'gently  drawing  forth  ' 
those  of  the  good. 


438  THE  GOSPEL  OF  BARNABAS 

uerte  .  Ma  sta  chome  dice  DIG  chome  chane  muto  chontra 
de  li  qualli  dice  DIG  la  anima  de  il  pechatore  che  perira 
per  hauerli  tu  asscosso  la  mia  parolla  .  io  la  ricerchero  dalle 
tui  mani  ho  seruo  infidele  .  in  qualle  stato  adonque  sono 
hora  li  scribi  he  farissei  che  hano  la  chiaue  he  non  uolgiono 
hentrare  anziche  impedisscono  cholloro  che  uolgiono  hentrare 
alia  uitta  hetterna  .  tu  ha  me  dimandi  ho  gioane  licenza  de 
dire  una  parolla  auendomi  scoltato  cento  mille  .  in  uerita  ti 
dicho  che  io  son  obligate  di  asscoltarti  dieci  uolte  per  una  che 
asscoltato  mi  hai  .  he  cholui  che  non  uolle  asscoltare  altri 
ogni  uolta  che  elgi  parllera  pecheraa  essendo  che  dobiamo  | 
207a  fare  ad  altri  quello  che  uolgiamo  per  noi  he  non  fare  ad  altri 
(206*)  quen0  che  noi  non  uolgiamo  riceuere  .  Disse  allora  giouane 
ho  maesstro  perche  DIG  non  ha  dato  quessto  alii  homeni  . 
che  morino  una  uolta  he  ritornino  chome  lazaro  azioche  im- 
parassino  ha  chonossere  se  stesi  he  illoro  chreatore  . 

CXCVII. 

Risspose  iessu  .  dimi  giouane  elgie  uno  padre  di  familgia 
il  qualle  dete  una  scure  perffeta  ad  uno  suo  seruo  azioche 
talgiassi  la  selua  che  impedisse  la  ueduta  della  sua  chassa  . 
ma  il  lauoratore  posse  in  obliuione  la  scure  he  disse,  se  il 
patrone  mi  dessi  una  scure  uechia  io  bene  talgiaria  la  selua  . 
di  a  me  ho  giouane  che  disse  il  patrone  .  certo  he  che  adirato 
pilgio  la  scure  uechia  he  li  perchosse  il  chapo  dicendo .  poltrone 
he  scellerato  io  ho  dato  ha  te  una  scure  che  senzza  faticha 
poteui  talgiare  la  selua  he  cerchi  quessta  che  chon  grande 
faticha  si  adopera  .  he  quanto  talgia  sconssuma  che  non  he 
207b  buono  da  niente  io  uolgio  che  talmente  tu  |  talgi  la  selua 
che  sia  bono  il  suo  lauoro  .  elgi  uero  q3sto  .  Rissposse 
giouane  elgie  uerissimo  .  Viuo  in  etterno  dice  Diob  che  io 
ho  dato  una  bona  scure  ha  dogni  homo  che  he  il  uedere 
sepellire  uno  morto  .  la  qualle  scure  chi  bene  la  hadopera 


JESUS  IN  THE  HOUSE  OF  LAZARUS  439 

as  saith  God,  "like  a  dumb  dog1."  Against  such  saith  God: 
"  The  soul  of  the  sinner  that  shall  perish  because  thou  hast  hidden 
rny  word,  I  will  require  it  at  thy  hands,  O  unfaithful  servant2.' 

'In  what  condition,  then,  are  now  the  scribes  and  Pharisees 
who  have  the  key 3  and  will  not  enter,  nay  hinder  them  who  would 
fain  enter,  into  eternal  life  1 

'  Thou  askest  me,  O  John,  permission  to  speak  one  word,  having 
listened  to  an  hundred  thousand  words  of  mine.  Verily  I  say 
unto  thee,  I  am  bound  to  listen  to  thee  ten  times  for  every  one 
that  thou  hast  listened  to  me.  And  he  who  will  not  listen  to 
another,  every  time  that  he  shall  speak  he  shall  sin  a ;  seeing  that 
we  ought  |  to  do  to  others  that  which  we  desire  for  ourselves,  207^ 
and  not  do  to  others  that  which  we  do  not  desire  to  receive.' 

Then  said  John :  '  0  master,  why  hath  not  God  granted  this 
to  men,  that  they  should  die  once  and  return  as  Lazarus  hath 
done,  in  order  that  they  might  learn  to  know  themselves  and 
their  creator]' 


CXCVIL 

Jesus  answered  :  '  Tell  me,  John  ;  there  was  an  householder  who 
gave  a  perfect  axe  to  one  of  his  servants  in  order  that  he  might 
cut  down  the  wood  which  obstructed  the  view  of  his  house. 

'  But  the  labourer  forgot  the  axe,  and  said :  "  If  the  master 
would  give  me  an  old  axe  I  should  easily  cut  down  the  wood." 
Tell  me,  John,  what  said  the  master  1  Assuredly  he  was  wroth,  and 
took  the  old  axe  and  struck  him  on  the  head,  saying :  "  Fool  and 
knave!  I  gave  thee  an  axe  wherewith  thou  mightest  cut  down 
the  wood  without  toil,  and  seekest  thou  this  axe,  wherewith  one 
must  work  with  great  toil,  and  all  that  is  cut  is  wasted  and  good 
for  nought  ?  I  desire  thee  to  |  cut  down  the  wood  in  such  wise  207b 
that  thy  work  shall  be  good."  Is  this  true  1 ' 

John  answered :  '  It  is  most  true.'  [Then  said  Jesus :]  '  As  I 
live  eternally,'  saith  God  b,  '  I  have  given  a  good  axe  to  every  man, 
which  is  the  sight  of  the  burial  of  one  dead.  Whoso  wield  well 


*  He  who  does  not  wish  not  (sic)  to  hear  others,  if  he  speaks,  commits 
sin  each  time.     Inde.  b  By  God  the  living,  and  persistent,  and  the 

giver. 


1  Isa.  Ivi.  10.  2  Cp.  Ezek.  xxxiii.  4  and  6  s  Cp.  Luke  xi .  52. 


440  THE  GOSPEL  OF  BAENABAS 

senza  pena  leuano  la  selua  di  pechati  dal  chore  suo  .  onde 
riceuono  la  gratia  he  misserichordia  mia  dando  alloro  merito 
de  uitta  hetterna  per  il  loro  bene  hoperare  .  ma  cholui  che 
si  smenticha  di  essere  mortalle  uedendo  hogni  tempo  altri 
morire  he  dice  se  io  uedessi  la  altra  uita  io  bene  hoperaria  . 
il  mio  furore  sera  sopra  di  lui  he  il  perchotero  talmente 
chon  la  morte  che  non  riceuera  elgi  giamai  bene  uemno  . 
ho  giouani  disse  iessu  quanto  he  grande  il  uantagio  di  cholui 
che  dalla  chaduta  di  altri  impara  ha  stare  im  piedi  . 

CXCVIII. 

Disse  allora  lazaro  .  maestro  ti  dicho  in  uerita  che  nom 
208a  posso  chomprendere  la  pena  della  quale  he  |  degno  cholui  il 
(2°7a)  qualle  ogni  tempo  uede  portare  li  morti  al  sepolchro  he  non 
teme  DIG  chreatore  nostroa  .  onde  per  le  chosse  di  quessto 
monddo  che  deue  intuto  habandonare  offende  il  suo  chreatore 
il  qualle  lia  donate  il  tutto  .  allora  disse  iessu  alii  dissepoli 
suoi  uoi  me  chiamate  maesstro  he  fate  bene  perzioche  DIG 
ui  amaesstra  per  la  bocha  mia  .  ma  chome  chiamarete  lazaro 
in  uerita  che  elglie  quiui  maesstro  de  tutti  li  maesstri  che 
inssegnano  dotrina  di  questo  monddo  .  pero  io  uio  ha- 
maesstrato  chome  douete  bene  uiuere  ma  lazaro  ui  amaestrera 
chome  douete  bene  morire  .  Viue  DIG  b  che  elgia  riceuto  il  dono 
della  proffetia  pero  asscoltatello  le  sui  parolle  che  sono  uerita  . 
he  tanto  piu  il  douete  asscoltare  quanto  che  elgie  uano  il 
bene  uiuere  morenddo  mallec  .  Disse  lazaro  ho  maesstro  io 
te  ringratio  che  tu  facia  hapreciare  la  uerita  onde  DIG  ti  dara 
grade  merito  .  disse  allora  cholui  che  scriue  ho  maestro  chome 
dice  la  uerita  lazaro  dicendoti  meriterai  he  tu  deto  hai  ha 
208b  nichodemo  che  Io  homo  .  elgi  no  merita  se  non  pena  hadonque 
207  '  serai  tu  punito  da  DIG  .  Rissposse  iessu  piacesse  ha  DIG  che 
io  riceuesi  pena  da  DIG  d  in  quessto  monddo  perche  non  Io  ho 
seruito  chossi  fidelmente  chome  son  obligate  .  Ma  DIG  tanto 

«   jJU.    4111.  b  ;jjb. 


OF  DEATH  AND  ITS  TEACHING 

this  axe  remove  the  wood  of  sin  from  their  heart  without  pain; 
wherefore  they  receive  my  grace  and  mercy,  giving  them  merit  of 
eternal  life  for  their  good  works.  But  he  who  forgetteth  that  he 
is  mortal,  though  time  after  time  he  see  others  die,  and  saith, 
"  If  I  should  see  the  other  life,  I  would  do  good  works,"  my  fury 
shall  be  upon  him,  and  I  will  so  smite  him  with  death  that  he 
shall  never  more  receive  any  good.'  '  O  John,'  said  Jesus,  '  how 
great  is  the  advantage  of  him  who  from  the  fall  of  others  learneth 
to  stand  on  his  feet ! ' 


CXCVIII. 

Then  said  Lazarus :    '  Master,  verily  I  say  unto  thee,  I  cannot 
conceive  the  penalty  of  which  he  is  |  worthy  who  time  after  time  208* 
seeth  the  dead  borne  to  the  tomb  and  feareth  not  God  our  creator  a. 
Such  an  one  for  the  things  of  this  world,  which  he  ought  entirely 
to  forsake,  offendeth  his  creator  who  hath  given  him  all.' 

Then  said  Jesus  to  his  disciples:  'Ye  call  me  Master,  and  ye  do 
well  \  seeing  that  God  teacheth  you  by  my  mouth.  But  how  will 
ye  call  Lazarus  1  Verily  he  is  here  master  of  all  the  masters  that 
teach  doctrine  in  this  world.  I  indeed  have  taught  you  how  ye 
ought  to  live  well,  but  Lazarus  will  teach  you  how  to  die  well. 
As  God  livethb,  he  hath  received  the  gift  of  prophecy;  listen 
therefore  to  his  words,  which  are  truth.  And  so  much  the  more 
ought  ye  to  listen  to  him,  as  good  living  is  vain  if  one 
badly  c.' 

Said  Lazarus :  '  0  master,  I  thank  thee  that  thou  makest  the 
truth  to  be  prized ;  therefore  will  God  give  thee  great  merit.' 

Then  said    he    who   writeth    this :    '  0   master,   how    speaketh 
Lazarus   the   truth    in  saying  to  thee  "Thou   shalt   have  merit," 
whereas  thou  saidst  to  Nicodemus  that  man  |  meriteth  nought  but  208b 
punishment 2 1     Shalt  thou  accordingly  be  punished  of  God  1 '  (3°7  ) 

Jesus  answered  :  '  May  it  please  God  that  I  receive  punishment 
o_f  God  d  in  tlusworld.  because  I  have  not  served  him  so  faithfully 
as  I  was  bonnd  t^Tdn 


*  God  creates.  b  By  the  living  God.  c  He  who  lives  in  good 

and  dies  in  evil,  his  good  does  not  profit  him.     Inde.         d  God  punishes. 


1  John  xiii.  13.  2  Cp.  above,  192*  (p.  405). 


442  THE  GOSPEL  OF  BARNABAS 

mi  ha  ammato a  per  sua  misserichordia  che  ogni  pena  ha 
allienato  da  me  .  talmente  che  saro  solamente  tormentato 
in  altra  perssona  imperoche  a  me  se  chonueniua  pena  hauendo 
li  homeni  chiamato  me  DIG  .  ma  hauendo  io  chonffessato 
non  sollo  che  io  non  son  DIG  chome  he  la  uerita  ma  ho 
chonfessato  che  io  no  son  il  messia b  .  pero  DIG  mia  leuato 
la  pena  he  la  fara  patire  ad  uno  trissto  in  mio  nome  talmente 
che  sara  sollo  mia  la  uergogna  .  pero  ti  dicho  barnaba  mio  che 
quando  Io  homo  parlla  di  quanto  DIG  dara°  al  prossimo  suo 
dicha  che  il  prossimo  suo  merita  .  ma  guardissi  che  quando 
dice  di  quanto  DIG  dara  ha  se  stesso  chome  perssona  propia 
dicha  DIG  mi  donerad  .  he  guardissi  di  non  dire  io  merito 
perche  DIG  se  chompiaze  di  donare  la  misserichordia  sua  alii 
2O9a  suoi  serui  quando  chonffessano  che  loro  me|ritano  Io  infferno 
J  '  per  li  loro  pechatj  . 

CXCIXe. 

DIG  he  richo  in  miserichordia  f  .  talmente  che  nom  potendo 
esstinguere  una  scintilla  delle  fiame  infernalli  la  aqua  de  mille 
mari  se  tanti  se  ne  trouassero  .  Vno  solla  lachrima  di  cholui 
che  si  duolle  di  hauere  offesso  DIG  estingue  tutto  Io  infferno  . 
per  la  grande  misserichordia  che  DIG  il  sochore  g  onde  DIG  per 
chofussione  di  satana  he  per  dimosstrare  la  sua  liberalita  .  uolle 
chiamare  merito  apresso  alia  misserichordia  sua  ogni  bona 
hopera  del  seruo  suo  fidelle  he  uolle  che  chossi  dicha  del 
prossimo  suo  .  ma  Io  homo  di  se  stesso  guardissi  di  dire  io 
merito  perche  sarebe  chondanato  . 

CC. 

Voltato   iessu   ha   lazzaro   disseli  .   fratello   pocho   tempo 

deuo  stare  al  monddo  pero  quando  saro  uicino  alia  tua  chassa 

209b  no  andero  giamai  altroue  perche  |  tu  non  per  ammore  mio 

'  mi  ministrerai  ma  per  ammore  di  DIG  .  hera  uicino  alia  passca 

a   J^s*    il.  b    Jj-y.  «   Jaou.    il. 

d  v^j  il. 
f 


OF  MERCY  AND  MERIT  443 

'But  God  hath  so  loved  me  a,  by  hJ8_mercy.  that  every  punish 
ment  is  withdrawn  from  me,  in  so  much  that  I  shall  onlv___be_ 
tormenteil  In  another 'person1.  For  punishment  was  fitting  for 
me,  for  that  men  have  called  me  God ;  but  since  I  have  confessed, 
not  only  that  I  am  not  God,  as  is  the  truth,  but  have  confessed 
also  that  I  am  not  the  Messiah  b2,  therefore  God  hath  taken  away 
the  punishment  from  me,  and  will  cause  a  wicked  one  to  suffer  it 
in  my  name,  so  that  the  shame  alone  shall  be  mine.  Wherefore 
I  say  to  thee,  my  Barnabas,  that  when  a  man  speaketh  of  what 
God  shall  give  c  to  his  neighbour  let  him  say  that  his  neighbour 
meriteth  it :  but  let  him  look  to  it  that,  when  he  speaketh  of  what 
God  shall  give  to  himself,  he  say :  "  God  will  give  med."  And  let 
him  look  to  it  that  he  say  not,  "  I  have  merit,"  because  God  is 
pleased  to  grant  his  mercy  to  his  servants  when  they  confess  that 

they  I  merit  hell  for  their  sins.  209" 

1  '  « 


CXCIX  e. 

'  God  is  so  rich  in  mercy  f  that,  albeit  the  water  of  a  thousand  seas, 
if  so  many  were  to  be  found,  could  not  quench  a  spark  of  the 
flames  of  hell,  yet  a  single  tear  of  one  who  mourneth  at  having 
offended  God  quencheth  the  whole  of  hell,  by  the  great  mercy 
wherewith  God  succoureth  hims.  God,  therefore,  to  confound 
Satan  and  to  display  his  own  bounty,  willeth  to  call  merit  in  the 
presence  of  his  mercy  every  good  work  of  his  faithful  servant, 
and  willeth  him  so  to  speak  of  his  neighbour.  But  of  himself 
a  man  must  beware  of  saying :  "  I  have  merit "  ;  for  he  would 
be  condemned.' 


CO. 

Jesus  then  turned  to  Lazarus,  and  said :  '  Brother,  I  must  needs 
for  a  short  time  abide  in  the  world,  wherefore  when  I  shall  be 
near  to  thine  house  I  will  not  ever  go  elsewhere,  because  |  thou  209  ' 
wilt  minister  unto  me,  not  for  love  of  me,  but  for  love  of  God.' 

*  God  loves.  b  Apostle.  c  God  gives.  d  God  bestows. 

"•  The  Chapter  on  kindness  (courtesy).  f  God  is  sufficient  and  the 

merciful.  s  God  is  munificent. 


1  i.  e.  Judas  Iscariot  ;  cp.  222*  sqq.  (pp.  473-481  .  8  Cp.  above,  44* 

(p.  99,  note  2)  :  see  also  ioa  (p.  17,  note  5). 


444  THE  GOSPEL  OF  BARNABAS 

di  iudei  onde  iessu  disse  alii  suoi  dissepoli  andiamo  in  ierussallem 
ha  mangiare  lo  agnello  passcalle  .  he  mando  pietro  he  giouani 
alia  eitta  dicendo  uoi  trouarete  una  assina  apresso  alia  porta 
della  citta  cho  uno  polledro  .  sciolgetella  he  menatela  qui 
perche  ha  me  bissogna  andarai  sopra  in  ierussalem  .  he 
se  ueruno  ue  interoga  dicendo  perche  la  sciolgete  ditelli  il 
maestro  uia  bissogno  che  laserano  menarlla  .  andorno  li 
dissepoli  he  trouorno  quanto  alloro  disse  iessu  he  chondussero 
adonque  la  assina  chon  il  poledro  .  possero  adonque  li  dissepoli 
li  loro  mantelli  sopra  il  polledro  sopra  del  qualle  chaualcho 
iessu  he  fato  fu  che  auendo  intesso  li  homeni  di  ierussalem 
chome  iessu  nazareno  ueniua  .  usscirno  li  homeni  chon  li 
fanciulli  per  dessiderio  di  uedere  iessu  portando  in  mano 
rami  di  palma  he  di  olliue  .  chantado  sia  benedeto  cholui  che 
uiene  ha  noi  in  el  nome  di  Dioa  ossana  fiollo  di  dauit  .  per- 
210a  uenuto  iessu  aljla  citta  li  homeni  esstendeuano  li  loro  uessti- 
(209  )  menti  soto  li  piedi  dello  assino  .  chantando  sia  benedeto  cholui 
che  uiene  ha  noi  nello  nome  dil  signore  Diob  ossana  fiolo  di 
dauit  .  inchreporno  li  farissei  iessu  dicendo  hora  no  uedi  tu 
quello  che  dichono  chosstoro  fa  li  tacere  .  disse  alloro  iessu 
Viue  DIOC  alia  chui  pressenzza  sta  la  anima  mia  che  se 
tacerano  li  homeni  chriderano  le  pietre  chontra  la  inchre- 
dulita  di  maligni  pechatori  .  he  deto  q^sto  iessu  chon  strepito 
chridorno  tutte  le  pietre  di  ierussalem  .  sia  benedeto  cholui 
che  uiene  ha  noi  in  el  nome  del  signore  Diob  .  nondimeno 
li  farissei  resstorno  nella  loro  inchredullita  he  chonuochatossi 
fra  loro  fecero  consilgio  di  pilgiarlo  nel  parllare  . 

CCId. 

Esendo  iessu  hentrato  nel  tempio  .  li  scribi  he  farissei 
li  apressentorno  una  dona  pressa  in  adulterio  .  diceuano  fra 
loro  se  lui  la  salua  he  chontra  la  leggie  di  moisse  pero  lo 
habiamo  per  reo  he  se  lui  la  chondana  he  chontra  la  sua 


c  >  «lb. 


445 

It  was  nigh  unto  the  Passover  of  the  Jews,  wherefore  Jesus  said 
to  his  disciples  :  '  Let  us  go  to  Jerusalem1  to  eat  the  paschal  larab/ 
And  he  sent  Peter  and  John  2  to  the  city,  saying  : 
an  ass  near  the  gate  of  the  city  with  a  colt  ;  loose  her 
her  hitherj.  for  I  needs  must  ride  thereon  into  Jerusalem.  And 
if  any  one  ask  you  saying,  "  Wherefore  loose  ye  her  tsay  unto 
them  :  "  The  Master  hath  need  thereof,"  and  they  will  suffer  thee 
to  bring  her/, 

The  disciples  went,  and  found  all  that  Jesus  had  told  them, 
and  accordingly  they  brought  the  ass  and  the  colt.  The  dis 
ciples  accordingly  placed  their  mantles  upon  the  colt,  and  Jesus 
rode  thereon.  And  it  came  to  pass  that,  when  the  men  of 
Jerusalem  heard  that  Jesus  of  Nazareth  was  coming,  the  men 
went  forth  with  their  children  eager  to  see  Jesus,  bearing  in  their 
hands  branches  of  palm  and  olive,  singing  :  '  Blessed  be  he  that 
cometh  to  us  in  the  name  of  God  a  ;  hosanna,  son  of  David  !  ' 

Jesus  having  come  into  |  the  city,  the   men  spread  out  their  210* 
garments  under  the  feet  of  the  ass,  singing  :   '  Blessed  be  he  that  (2°9  ' 
cometh  to  us  in  the  name  of  the  Lord  Godb;    hosanna,  son  of 
David  1  ' 

The  Pharisees  rebuked  Jesus,  saying  :  '  Seest  thou  not  what 
these  say  ?  Cause  them  to  hold  their  peace  !  '  3 

Then  said  Jesus  :  'As  God  liveth0  in  whose  presence  my  soul 
standeth,  tf  men  should  hold  their  peace,  the  stones  would  cry 
(3bt  against  the  unbelieT"of  malignanT~sInTiers?  And  when  Jesus 
had  said  this  all  the  stones  of  JerusaTernTcfTed  out  with  a  great 
noise  :  '  Blessed  be  he  who  cometh  to  us  in  the  name  of  the 
Lord  God  !  ' 

Nevertheless  the  Pharisees  remained  still  in  their  unbelief,  and, 
having  assembled  themselves  together,  took  counsel  to  catch  him 
in  his  talk  *. 


Jesus  having  entered  into  the  temple,  the  scribes  and  Pharisees 
brought  unto  him  a  woman  taken  in  adulter)  5.  They  said  among 
themselves  :  '  If  he  save  her,  it  is  contrary  to  the  law  of  Moses, 
and  to  we  have  him  as  guilty,  and  if  he  condemn  her  it  is  contrary 

1  By  permission  of  God.  b  God  is  sovereign.  c  By  the  living 

God.          d  The  Chapter  on  gentleness. 

1  See  Matt.  xxi.  2-9  and  parallels.  2  Cp.  Luke  xxii.  8.  3  Cp.  Luke 
xix.  39,  40.  *  Cp.  Luke  xx.  26  and  xi.  54.  5  See  John  viii.  1-11. 


446  THE  GOSPEL  OF  BARNABAS 

dotrina  che  predicha  misseri|chordia  .  onde  apressentatosi 
209  '  ha  iessu  disse  maesstro  habiamo  trouato  quessta  dona  in 
adulterio  .  moisse  chomando  che  fussi  lapidata  pero  tu  che 
ne  dici  inzio  .  se  inchino  iessu  he  chon  il  dito  suo  fece 
uno  spechio  in  terra  nel  qualle  ogniuno  uedeua  le  sui 
inniquita  .  istando  pure  cholloro  la  rissposta  leuosi  iessu 
he  mosstrando  il  spechio  chon  il  dito  suo  disse  .  cholui 
che  di  uoi  he  senza  pechato  sia  il  primo  ha  lapidarla  he 
di  nouo  se  inchino  formando  il  spechio  .  li  homeni  quessto 
uedendo  usscirno  ad  uno  ad  uno  chominciando  dalli  piu 
uechij  perche  si  uergognauano  di  uedere  le  loro  abbomi- 
natione  .  leuatossi  iessu  he  non  uedendo  ueruno  se  non 
la  dona  disse  dona  doue  sono  cholloro  che  ti  chodanorno  . 
B/issposse  la  dona  piangendo  signore  sono  parti  ti  he  se  tu 
mi  perdonerai  uiue  DIG  *  che  io  non  peccero  piu  .  allora  iessu 
disse  sia  benedetto  DIG  uatene  im  pace  he  nom  pechare 
piu  perche  DIG  non  mia  madato  ha  chondanarti  .  onde  iessu 
chonuochati  li  scribi  he  farissei  disse  alloro  dite  a  me  se  uno  di 
uoi  hauessi  cento  pechore  perdendosi  una  di  esse  .  non  anda-| 
211a  resste  cerchando  quella  lassando  le  nonanta  noue  he  trouatola 
'  uela  poneresste  sopra  le  spalle  .  he  chouochato  li  uicini  di- 
resste  rallegrateui  mecho  chio  ho  trouato  la  pechora  che  hauo 
perssa  certo  he  che  quessto  faresste  uoi  .  hora  ditemi  DIG 
nosstro  hamera  b  macho  lo  homo  per  il  qualle  affato  il  monddoc . 
Viue  DIG*  he  chossi  si  fa  allegrezza  dalli  angioli  di  DIG  sopra 
di  uno  pechatore  che  fazia  penitenzza  perche  li  pechatori  fano 
chonossere  la  misserichordia  di  [DIG]  . 

CCIL 

Dite  a  me  .  il  medicho  da  chi  e  piu  ammato  da  cholloro 
che  non  hano  hauto  giamai  inffirmita  ouero  da  cholloro  che 
il  medicho  ha  guarito  di  graue  inffermita  .  dissero  li  farissei 
he  chome  ammera  il  medicho  il  sano  certo  che  elgi  lo  amera 


LJjJl    411 


THE  WOMAN  TAKEN  IN  ADULTERY  447 

to  his  own   doctrine,  for  he  preacheth  |  mercy.'     Wherefore  they  210b 
came  to  Jesus  and  said :   '  Master,  we  have  found  this  woman  in  (a°9  ) 
adultery.     Moses  commanded  that  [such]  should  be  stoned :  what 
then  sayest  thou  ? ' 

Thereupon  Jesus  stooped  down  and  with  his  finger  made  a 
mirror  on  the  ground  wherein  every  one  saw  his  own  iniquities. 
As  they  still  pressed  for  the  answer,  Jesus  lifted  up  himself  and, 
pointing  to  the  mirror  with  his  finger,  said:  '_He  that  iswithout  _^ 
sin  among  you,  let  him  be  first  to  stone  her/.  And  again  he 
stoSpecTclown,  shaping  the  mirror. 

The  men,  seeing  this,  went  out  one  by  one,  beginning  from  the 
eldest,  for  they  were  ashamed  to  see  their  abominations. 

Jesus  having  lifted  up  himself,  and  seeing  no  one  but  the 
woman,  said  :  '  Woman,  where  are  they  that  condemned  thee  1 ' 

The  woman  answered,  weeping :  '  Lord,  they  are  departed ; 
and  if  thou  wilt  pardon  me,  as  God  liveth  a,  I  will  sin  no  more.' 

Then  said  Jesus :  '  Blessed  be  God !  Go  thy  way  in  peace  and 
sin  no  more,  for  God  hath  not  sent  me  to  condemn  thee.' 

Then,  the   scribes  and   Pharisees  being   assembled,  Jesus   said 
to  them l :    '  Tell  me :    if  one  of  you  had  an  hundred  sheep,  and 
should   lose  one  of  them,   would   ye  not  j  go  to  seek  it,  leaving  2i]a 
the  ninety  and  nine  1     And  when  ye  found  it,  would  ye  not  lay  (210*) 
it  upon  your  shoulders  and,  having  called  together  your  neigh 
bours,  say  unto  them :   "  Rejoice  with  me,  for  I  have  found  the 
sheep  which  I  had  lost "  1     Assuredly  ye  would  do  so. 

'  Now  tell  me,  shall  our  God  love  b  less  man,  for  whom  he  hath 
made  the  world  c  ?  As  God  liveth  a,  even  so  there  is  joy  in  the 
presence  of  the  angels  of  God  over  one  sinner  that  repenteth2; 
because  sinners  make  known  God's  mercy.' 


ecu. 

'  Tell  mo,  by  whom  is  the  physician  more  loved :  by  them  that 
have  never  had  any  sickness,  or  by  them  whom  the  physician  hath 
healed  of  grievous  sickness  1 ' 

Said  the  Pharisees  to  him  :  '  And  how  shall  he  that  is  whole 
love  the  physician?  assuredly  he  will  love  him  only  for  that  he 

a  By  the  living  God.  b  God  loves.  °  God  created  the  world 

for  the  sons  of  Adam.     Inde. 

1  See  Luke  xv.  3-7.  2  Cp.  Luke  xv.  10. 


448  THE  GOSPEL  OF  BARNABAS 

sollo  per  non  infermarsi  .  lie  non  chonoscendo  la  inffinnita 
pocho  hamera  il  medicho  .  allora  chon  empito  di  spirito  parlo 
iessu  dicendo  Vine  DIG  a  che  le  uosstre  lingue  chondanano  la 

211b  uostra  superbia  imperoche  DIG  nosstro  he  amato  |  piu  da  il 
'  pechatore  che  fa  penitenzza  .  chonosscendo  la  grande  misseri- 
chordia  di  DIG  sopra  se  stesso  che  non  fa  il  iussto  .  perche 
il  iussto  non  chonosse  la  misserichordia  di  DIG  onde  si  fa 
allegrezza  dalli  angioli  di  DIG  piu  sopra  uno  pechatore  che 
facia  penitenza  .  che  non  si  fa  sopra  nonanta  noue  iussti  . 
doue  sono1  li  iussti  al  tempo  nosstro  .  Viue  Diob  alia  chui 
pressenza  sta  la  anima  mia  che  grande  he  il  numero  de 
iussti  iniussti  per  essere  la  chonditione  loro  equalle  ha  satana  . 
Rissposero  li  scribi  he  farissei  noi  siamo  pechatori  pero  DIG 
ci  hauera  misserichordia  he  quessto  dissero  tentandollo  .  perche 
li  scribi  he  farissei  hano  per  somo  hobrobio  di  essere 
chiamati  pechatori  .  Disse  allora  iessu  io  temo  che  uoi 
siate  iussti  ingiusti  perche  se  hauete  pechato  he  negate 
il  pechato  chiamandoui  iusti  uoi  sete  iniussti  .  he  se  nel 
chore  uostro  ui  tenite  iussti  he  chon  la  lingua  uoi  dite 
essere  pecchatori  sete  al  dopio  iussti  iniussti  .  si  chonfussero 
adonque  li  scribi  he  farissei  quessto  sentendo  he  si  partirno 

212a  lassando  iessu  chon  li  suoi  disscepoli  im  pace  |  .  li  qualli 
andorno  nella  chassa  de  simone  lep rosso  dal  qualle  mondo 
la  lepra  .  chonuochorno  li  citadini  li  imfermi  alia  chassa 
di  simone  he  pregorno  iessu  per  la  sanita  delli  inffermi  . 
allora  iessu  chonosscendo  di  essere  uicino  la  hora  sua  disse 
chiamate  quanti  infermi  ui  sono  perche  potente  he  DIG  he 
misserichordiosso c  di  sanarli .  Rissposero  loro  altri  non  sapiamo 
di  essere  inffermi  quiui  in  ierussalem  .  piangendo  rissposse 
iessu  ho  ierussalem  ho  issdraelle  io  piangio  sopra  di  te  che 
non  chonosci  la  tua  uissitatione  .  per  che  io  ho  uolluto  te 
chongregare  allo  ammore  di  DIG  chreatored  tuo  chome  chon- 


4)1.  b  ^»  ib. 

-Sil.  d      JU.  Jull. 


1  MS.  apparently  deue  sono  (sic). 


OF  THE  RIGHTEOUS  UNRIGHTEOUS  449 

is  not  sick ;   and  not  having  knowledge  of  sickness  he  will  love 
the  physician  but  little.' 

Then  with  vehemence  of  spirit  Jesus  spake,  saying:    'As  God 
livetha,  your  own  tongues  condemn  your  pride,  inasmuch  as  our  God 
is  loved  |  more  by  the  sinner  that  repenteth,  knowing  the  great  211b 
mercy  of  God  upon  him,  than  by  the  righteous.     Forthe  righteous  C210'' 
hathnot   knowledge   of  the  mercy  of  God.     Wherefore  there  is 
more  rejoicing  ' *in_  the  presence   of  the  angels  of  God  over  one 
sinner_thatj-epenteth  than  over  ninety  and  nine  righteous  persons. 

'Where  are   the  righteouT  m   our  time '{     As  Uod  liveth b  in    * 
whose   presence  my   soul    standeth,   great  is   the   number   of  the 
righteous  unrighteous ;  their  condition  being  like  to  that  of  Satan.' 

The  scribes  and  Pharisees  answered :  '  We  are  sinners,  where 
fore  God  will  have  mercy  on  us.'  And  this  they  said  tempting 
him;  for  the  scribes  and  Pharisees  count  it  the  greatest  insult 
to  be  called  sinners. 

Then  said  Jesus :  '  I  fear  that  ye  be  righteous  unrighteous. 
For  if  ye  have  sinned  and  deny  your  sin,  calling  yourselves 
righteous,  ye  are  unrighteous ;  and  if  in  your  heart  ye  hold 
yourselves  righteous,  and  with  your  tongue  ye  say  that  ye  are 
sinners,  then  are  ye  doubly  righteous  unrighteous.1 

Accordingly  the  scribes  and  Pharisees  hearing  this  were  con 
founded  and  departed,  leaving  Jesus  with  his  disciples  in  peace,  | 
and  they  went  into  the  house  of  Simon  the  leper2,  whose  leprosy  212a 
he  [had]  cleansed.     The  citizens  hud  gathered  together  the  sick  C211"/ 
unto   the   house   of  Simon  and   prayed  Jesus   for  the   healing  of 
the  sick. 

Then  Jesus,  knowing  that  his  hour  was  near,  said  :  '  Call  the 
sick,  as  many  as  there  be,  because  God  is  mighty  and  merciful0 
to  heal  them.' 

They  answered  :  '  We  know  not  that  there  be  any  other  sick 
folk  here  in  Jerusalem.' 

Jesus  weeping  answered :  '  O  Jerusalem,  O  Israel,  I  weep  over 
thee,  for  thou  knowest  not  thy  visitation ;  because  I  would  fain  have 
gathered  thee  to  the  love  of  God  thy  creator  d,  as  a  hen  gathereth 


*  God  is  living.          b  By  the  living  God.         c  God  is  powerful  and  the 
Merciful.         d  God  creates. 


1  Cp.  Luke  xv.  7,  10.  a  Matt.  xxvi.  6,  and  cp.  Luke  iv.  38-40.  There 
is  apparently  a  confusion  here  between  Simon  the  Leper  and  Simon 
Peter. 

EAQQ  G    g 


450  THE  GOSPEL  OF  BARNABAS 

gregga  la  gallina  li  suoi  pulicini  soto  le  sui  alle  .  he  non  hai 
uolluto  pero  questo  dice  DIG  ha  te  . 

CCIII*. 

O  citta  di  duro  chuore  he  peruerssa  di  mente  .  io  ti  ho 
mandate  il  seruo  mio  azioche  ti  chonuerti  al  chore  tuo  he 
faci  penitenzza  .  ma  tu  ho  citta  de  chonffussione  sei  smenti- 
chato  di  quanto  feci  sopra  lo  heggito  he  sopra  faraone  per 
212b  amore  di  te  ho  issdraelle  .  tu  molte  |  uolte  piangi  azioche 
[I  ^  il  seruo  mio  ti  sani  il  chorpo  tuo  da  imffermita  .  he  cerchi 
di  ammazare  il  seruo  mio  perche  elgi  cercha  di  sanarti  la 
anima  da  pechato  .  adonque  starai  tu  solla  che  io  nom 
punissca  .  Viuerai  adonque  in  etterno  .  he  la  superbia  tua 
te  liberera  dalle  mie  mani  certamente  no  .  perche  chonduro 
principi  chon  essercito  chontra  di  te  he  ti  circhonderano  cho 
potenzza  he  talmente  te  tradiro  nelle  loro  mani  .  che  chasscera 
allo  infferno  la  superbia  tua  .  non  perdonero  alii  uechij  ouero 
alle  uedoue  .  non  perdonero  alii  fanciulli  .  ma  ui  daro  tutti  in 
fame,  spada  he  derisione  .  he  il  tempio  sopra  il  qualle  guardai 
chon  misserichordia  il  dessolero  chon  la  citta  talmente  .  che 
uoi  sarete  in  fauolla  he  derissione  he  prouerbio  delle  nationi  . 
chossi  he  sopra  di  te  il  furore  mio  fermato  he  uigilla  la  mia 
indinatione  b. 


CCIVc. 

Deto   questo   iessu  di   nouo   disse   .   uoi    non   sapete   che 

ui  siano  altri  infermi  Viue  DIG  d  che  sono  mancho  cholloro  in 

213a  ierussalem   che   hano   sana   la  anima  di  cholloro  che  [  sono 

C212*)  inffermi  de  il  chorpo  .  he  azioche  chonossciate  la  uerita  ui 

dicho  inffermi1  in  nome  di  moe  si  parta  da  uoi  la  inffermita 

il  che  auendo  deto  subito  furno  sanati  .  piangeuano  li  homeni 

hauendo  sento  la  ira  di  DIG  b  sopra  ierussaleme  he  dimandauano 

misserichordia  quando  iessu  disse  .  se  ierussalem  piangera  li 


JLc  4)1  ^**LiJl  ^j—  .  d  J*  4lL>.  e     ll  aib 


1  MS.  inffermo. 


GOD'S  JUDGEMENT  ON  JERUSALEM  451 

her  chickens  under  her  wings,  and  thou  wouldest  not  l !   Wherefore 
God  saith  thus  unto  thee — 


CCIII* 

"  0  city,  hard-hearted  and  perverse  of  mind,  I  have  sent  to 
thee  my  servant,  to  the  end  that  he  may  convert  thee  to  thine 
heart,  and  thou  mayest  repent ;   but  thou,  O  city  of  confusion 2, 
hast  forgotten  all  that  I  did  upon  Egypt  and  upon  Pharaoh  for 
love   of   thee,    0  Israel.      Many   times  |  weepest    thou    that   my  212b 
servant  may  heal  thy  body  of  sickness;  and  thou  seekest  to  slay  ^2IJ  < 
my  servant  because  he  seeketh  to  heal  thy  soul  of  sin. 

' ''  Shalt  thou,  then,  alone  remain  unpunished  by  me  1  Shalt 
thou,  then,  live  eternally  ?  And  shall  thy  pride  deliver  thee  from 
my  hands  ?  Assuredly  not.  For  I  will  bring  princes  with  an 
jirmy  againstthee,  and  they  sLall^  surround  TS£e_jyjtn~^migbt,  and 
in  such  Avise  will  I  give  thee  over_into  their  hands  that  thy  pride  ^ 

shalTfall  down  into  hell 3. 

" 

"  l   will   not  pardon  the  old   men  or  the  widows,  I  will  not 

pardon  the  children,  but  I  will  give  you  all  to  famine,  the  sword, 
and  derision  :  and  the  temple,  whereon  I  have  looked  with  mercy, 
I  will  make  desolate  with  the  city,  insomuch  that  ye  shall  be 
for  a  fable,  a  derision,  and  a  proverb  among  the  nations.  So 
is  my  wrath  abiding  upon  thee,  and  mine  indignation  sleepeth 
not  b." ' 


CCIVc. 

Having  said  this,  Jesus  said  again:   'Know  ye  not  that  there 
be  other  sick  folk  1     As  God  liveth  d,  they  be  fewer  in  Jerusalem 
that  have  their  soul  sound  than  they  that  |  be  sick  in  body.     And  213* 
in  order  that  ye  may  know  the  truth,  I  say  unto  you,  0  sick  folk,  (2I2J 
in  the  name  of  God  e,  let  your  sickness  depart  from  you  ! ' 

And  when  he  had  said  this,  immediately  they  were  healed. 

The  men  wept  when  they  heard  of  the  wrath  of  God  b  upon 
Jerusalem,  and  prayed  for  mercy ;   when  Jesus  said :   ' "  If  Jeru- 


a  The  Chapter  on  the  anger  against  Jerusalem.  b  God  is  victorious. 
0  The  Chapter  on  the  anger  of  God  against  Jerusalem.  d  By  the  living 
God.  e  By  God's  permission. 


1  Cp.  Luke  xiii.  34  and  xix.  41-4.       2  Isa.  xxiv.  10.       3  Cp.  Luke  x.  15. 

G  g  2 


452  THE  GOSPEL  OF  BARNABAS 

suoi  pechati  he  fara  penitenzza  chaminando  nelle  mie  uie 
dice  DIG  non  mi  harechordaro  a  piu  le  inniquita  sue  .  he  non 
li  faro  ueruno  malle  di  quanto  ho  deto  .  ma  ierussalem 
piangie  la  sua  roina  he  non  il  dissonor[ar]emi  chon  il  qualle 
haffato  bestemiare  il  nome  mio  ha  le  nationi  .  pero  molto 
piu  si  acende  il  mio  furore  .  Viuo  in  etternob  che  se  iob, 
abraham,  samuele,  dauit  he  danielle  serui  mei  chon  moisse 
pregassero  per  quessto  popullo  non  si  plachera  la  ira  mia  sopra 
ierussalem  .  he  deto  questo  iessu  se  ritiro  in  chassa  stando 
hogniuno  chon  timore  . 

CCV. 

Cenando  iessu  chon  li  dissepolli  suoi  in  chassa  de  simone 
213  b  leprosso  .  hechoti  maria  sorella  di  lazaro  che  |  hentro  in 
chassa  he  roto  uno  uasso  sparsse  onguento  sopra  il  chapo 
he  uesstimento  di  iessu  .  quessto  uedendo  iuda  traditore 
uolleua  impedire  maria  di  fare  talle  hopera  dicendo  ua  he 
ucndi  lo  onguento  he  porta  li  danari  chio  li  daro  ha  poueri  . 
Disse  iessu  perche  la  impedissci  tu  lassala  fare  perche  li 
poueri  hauerete  sempre  chon  uoi  ma  me  non  hauerete  sempre  . 
Risspose  iuda  ho  maesstro  si  potrebe  uendere  treccento  danari 
quessto  onguento  hora  uedi  quanti  poueri  sarebeno  agiutati  . 
Rissposse  iessu  ho  iuda  io  chonossco  il  chore  tuo  pero  habi 
pazienzza  che  io  ti  daro  il  tutto  .  mangiorno  ogniuno  chon 
timore  he  si  dolleuano  li  dissepoli  perche  chonossceuano  iessu 
pressto  douersi  partire  da  loro  .  ma  iuda  [era]  indignato  perche 
chonossceua  perdere  trenta  danari  per  lo  unguento  non  uen- 
duto  essendo  che  elgi  robaua  la  decima  di  quanto  hera  dato  ha 
iessu  Ando  ha  trouare  il  somo  sacerdote  il  qualle  chongreggo 
in  chonsilgio  di  sacerdoti  scribi  he  farissei  .  alii  qualli  parlo 
iuda  dicendo,  che  chossa  ha  me  uollete  dare  he  io  ui  tradiro 
214a  nelle  mani  iessu  che  si  uolle  fare  Re  de  issdrael  |  .  Risspossero 
213  '  loro  hora  chome  celo  darai  in  mano  .  disse  iuda  quando 


1  I  J  '  "'"'*- 


IN  THE  HOUSE  OF  SIMON  THE  LEPER         453 

salem  shall  weep  for  her  sins  and  do  penance,  walking  in  my 
ways,"  saith  God,  "  I  will  not  remember  a  her  iniquities  any  more, 
and  I  will  not  do  unto  her  any  of  the  evil  which  I  have  said1. 
But  Jerusalem  weepeth  for  her  ruin  and  not  for  her  dishonouring 
of  me,  wherewith  she  hath  blasphemed  my  name  among  the 
nations.  Therefore  is  my  fury  kindled  much  more.  As  I  live 
eternally b,  if  Job,  Abraham,  Samuel,  David,  and  Daniel  my 
servants,  with  Moses,  should  pray  for  this  people2,  my  wrath 
upon  Jerusalem  will  not  be  appeased."  '  And  having  said  this, 
Jesus  retired  into  the  house,  while  every  one  remained  in  fear. 


While   Jesus   was   supping  with  his   disciples  in   the  house  of 
Simon  the  leper,  behold  Mary  the  sister  of  Lazarus  |  entered  into  213b 
the   house3,  and,  having  broken  a  vessel,  poured   ointment  over  ^ 
the  head  and  garment  of  Jesus.     Seeing  this,  Judas  the  traitor 
was  fain  to  hinder  Mary  from  doing  such  a  work,  saying :    '  Go 
and  sell  the  ointment  and   bring  the  money  that  I  may  give  it 
to  the  poor.' 

Said  Jesus :  '  Why  hinderest  thou  her  1  Let  her  be,  for  the 
poor  ye  shall  have  always  with  you,  but  me  ye  shall  not  have 
always.' 

Judas  answered :  '  O  master,  this  ointment  might  be  sold  for 
three  hundred  pieces  of  money:  now  see  how  inany  poor  folk 
would  be  helped.' 

Jesus  answered  :  '  O  Judas,  IJknow  thine  heart ;  have  patience^ 
therefore,  and  I  will  give  thee  all.' 

*"Every  one  ate  with  fear,  Tnd  the  disciples  were  sorrowful, 
because  they  knew  that  Jesus  must  soon  depart  from  them.  But 
Judas  was  indignant,  because  he  knew  that  he  was  losing  thirty 
pieces  of  money  for  the  ointment  not  sold,  seeing  he  stole  the 
tenth  part  of  all  that  was  given  to  Jesus. 

He  went  to  find  the  high  priest4,  who  assembled  in  a  council 
of  priests,  scribes,  and  Pharisees ;  to  whom  Judas  spake,  saying  : 
'  What  will  ye  give  me,  and  I  will  betray  into  your  hands  Jesus, 
who  would  fain  make  himself  king  of  Israel  J '  | 

They  answered:   '  Now  how  wilt  thou  give  him  into  our  hand?'  214" 

(213") 
a  The  merciful  God.        b  By  God  the  living,  persistent,  and  victorious. 


1  ?  Cp.  Jer.  xviii.  8.  3  Cp.  Ezek.  xiv.  14.  s  Cp.  John  xii.  i  8  ; 

Matt.  xxvi.  6-13.  *  Matt.  xxvi.  14  sq. 


454  THE  GOSPEL  OF  BARNABAS 

sapero  che  fuori  della  citta  uadi  ha  fare  oratione  uelo  diro 
he  chonduroui  doue  elgi  si  trouera  perche  il  prenderlo  nella 
citta  non  sera  senza  sedition  .  Risspose  il  pontifice  se  tu 
celo  darai  in  mano  ti  daremo  trenta  danari  di  oro  he  ti  faro 
tal  bene  che  uederai  . 


CCVI. 

Venuto  giorno  iessu  asscese  al  tempio  chon  grande  molti- 
tudine  di  popullo  .  onde  se  le  uicino  il  pontifice  dicendo  . 
di  a  me  ho  iessu  sei  tu  smentichato  di  quanto  chonffesato 
haia  che  tu  non  sei  DIG  ne  fiollo  di  DIG  ne  tampocho  il 
mesiab  Risspose  iessu0  .  certo  no  che  io  no  son  smentichato 
perche  quessta  he  la  chonffesione  mia  la  qualle  portero  auati 
il  tribunalle  di  DIG  il  giorno  del  iuditio  .  che  quanto  he  scrito 
nel  libro  di  moisse  he1  uerissimo  imperoche  DIG  chreatored 
nosstro  he  sollo  .  he  io  son  seruo  di  DIG  he  dessidero  di  seruire 
al  nontio  di  DIG  e  il  qualle  chiamate  messia  .  Disse  il  pontiffice 
adonque  ha  che  serue  uenire  al  tempio  chon  tanta  molti- 
214b  tudine  di  popullo  cerchi  forsse  di  farti  Re  |  de  issdraele  guarda 
813  '  che  non  ti  hochora  qualche  perichollo  .  Risspose  iessu  se  io 
cerchassi  la  gloria  mia  he  uollessi  in  quessto  monddo  la  mia 
portione  quando  il  popullo  di  naim  uolleuano  farmi  loro  Re 
non  saria  fugito  .  chredimi  in  uerita  che  io  non  cercho 
chossa  ueruna  in  quessto  monddo  .  Disse  il  pontifice  allora 
ci  mancha  una  chossa  di  sapere  circha  de  il  messia  he  allora 
fecero  cerchio  ha  iessu  li  sacerdoti  scribi  he  farissei  .  Risspose 
iessu  qualle  he  quella  chossa  che  tu  cerchi  sapere  de  il 
messia  forssi  elgi  la  buggia  certo  he  che  io  non  ti  diro 
la  buggia  .  perche  se  io  hauessi  deto  la  buggia  saria  stato 


Lil  j  Xa.1   [?UiJl»]   li   J^ii.    ill  ^,,  .c  JLs 


b    Jj-*;.  C    »-^»    ill    J~*    lil   j    Jua.1    ill    (j^^a    Jl5. 

d  jJU   ill.  e  i 


MS.  che  he. 


JUDAS  BARGAINETH  WITH  THE  HIGH  PRIEST    455 

Said  Judas :  '  When  I  shall  know  that  he  goeth  outside  the 
city  to  pray  I  will  tell  you,  and  will  conduct  you  to  the  place 
where  he  shall  be  found;  for  to  seize  himjnjiie  city  wiU_be 
impossible  without  a  sedition. 

''"The  high  priest  answered:  'If  thou  wilt  give  him  into  our 
hand  we  will  give  thee  thirty  pieces  of  gold,  and  thou  shalt^see_ 
how  well  I  will  treat  thee.' 


When  day  was  come,  Jesus  went  up  to  the  temple  with  a  great 
multitude  of  people.  Whereupon  the  high  priest  drew  near, 
saying :  '  Tell  me,  O  Jesus,  hast  thou  forgotten  all  that  thou  didst 
confess a  l,  that  thou  art  not  God,  nor  son  of  God,  nor  even  the 
Messiah  M' 

Jesus  answered  e ;  '  No,  of  a  surety,  I  have  not  forgotten ;  for 
this  is  my  confession  which  I  shall  bear  before  the  judgement-seat 
of  God  on  the  day  of  judgement.  For  all  that  is  written  in  the 
book  of  Moses  is  most  true,  inasmuch  as  God  our  creator d  is 
[God]  alone,  and  I  am  God's  servant  and  desire  to  serve  God's 
messenger  e  whom  ye  call  Messiah.' 

Said  the  high  priest:    'Then  what  booteth   it  to  come  to  the 
temple  with  so  great  a  multitude  of  people  ]     Seekest  thou,  per 
chance,  to  make  thyself  king  |  of  Israel  1    Beware  lest  some  danger  214b 
befall  thee!' 

Jesus  answered2:  'If  I  sought  mine  own  glory  and  desired 
my  portion  in  this  world,  I  had  not  fled  when  the  people  of  Nain 3 
would  fain  have  made  me  king.  Believe  me,  verily,  that  I  seek  not 
anything  in  this  world.' 

Then  said  the  high  priest:  {  We  want  to  know  a  thing  con 
cerning  the  Messiah.'  And  then  the  priests,  scribes,  and  Pharisees 
made  a  circle  round  about  Jesus. 

Jesus  answered:  'What  is  that  thing  which  thou  seekest  to 
know  about  the  Messiah]  Perchance  it  is  the  lie4?  Assuredly 
I  will  not  tell  thee  the  lie.  For  if  I  had  said  the  lie  I  had  been 

•  Jesus  said,  'God  our  Creator  is  One,  and  I  am  his  servant  (slave), 
and  I  wish  to  be  in  the  service  of  his  Apostle.'  Inde.  b  Apostle. 

•••  Said  Jesus,  '  God  is  One,  and  I  am  the  slave  of  God.'          d  God  creates. 
e  The  Apostle  of  God. 


1  See  above,  99"  (denial  of  Divinity^  ;  and  io2a(denial  of  Messiahship). 
«  Cp.  John  xviii.  36.  s  See  above,  i5ib  (p.  323)-  '  i-e.  that  he  is 

Son  of  David,  and  not  of  Ishmael ;  cp.  above,  aoi»  b  (pp.  425.  427)- 


456  THE  GOSPEL  OF  BARNABAS 

addorato  da  te  he  dalli  scribi,  farissei  chon  tutto  issdraelle  . 
ma  perche  ui  dicho  la  uerita  mi  hodiate  he  cerchate  di 
ammazarmi  .  Disse  il  pontifice  hora  chonosciamo  te  hauere  il 
diauollo  hadosso  perche  sei  samaritano  he  non  hai  risspeto  al 
pontifice  di  DIG  . 

CCVII. 

Risspose   iessu  Viue   Dioa  che   io   non   ho  il  diauollo  ha 
dosso  ma  cercho  di  scatiare  il  diauollo  .  onde  per  quessto  il  ] 
215ft  diauollo  suscita  chontra  di  me  il  monddo  perche  no  son  di 
214")  questo  monddo  .  Ma  cercho  che  sia  glorifichato  DIG  il  qualle 
mi  a  mandate  b  al  monddo  pero  ascoltatemi  che  io  ue  diro  chia  il 
diauollo  ha  dosso  .  Viue  DIG  a  alia  chui  pressenza  sta  la  anima 
mia  che  cholui  che  opera  sechondo  la  uollonta  de  il  diauollo 
che  cholui  ha  il  diauollo  ha  dosso  .  il  quale  li  a  possto  il  f  reno 
della  sua  uollonta  he  il  regie  al  piacere  suo  facendollo  scorere 
in  ogni  inniquita  .  si  chome  uno  uestimento  muta  il  nome  per 
la  mutatione  della  perssona  se  bene  he  tutto  uno  pano  .  chossi 
li  homeni  se  bene  sono  tutti  di  una  materia  sono  different!  per 
le  hopere  di  cholui  che  nel  homo  opera  .  se  io  ho  chome  so 
pechato   perche   non    mi   riprendete  chome   fratello   he   non 
hodiarmi  chome  innimicho  .  in  uerrita  che  li  menbri  di  uno 
chorpo  si  sochorono  luno  allo  altro  quando  sono  uniti  chon 
il  chapo  he  quelli  che  sono  diuissi  da  il  chapo  non  li  sochorono  . 
perche  le  mani  di  uno  chorpo  non  sentono  il  dollore  deli  piedi 
215b  de  uno  altro  chorpo  ma  si  bene  de  il  chorpo  nel  quale  |  sono 
'"-214  '  unite  .  Viue  Dioa  alia  chui  pressenza  sta  la  anima  mia  che 
cholui  che  teme  et  amma  DIG  chreatore  suo  ha  sentimento-de 
misserichordia  .  sopra  di  quelli  che  DIG  chapo  suo  ha  misseri- 
chordia c  .  he  essendo  che  DIG  non  uolle  la  morte  del  pechatore 
ma  Io  asspeta  ha  penitenza  he  ogniuno l  .  se  uoi  fosste  di  quel 
chorpo  nel  qualle  io  son  inchorporato  Viue  Dioa  che  mi  ha- 
giutaresste  ha  hoperare  sechondo  il  chapo  mio  . 


il. 


So  MS.   Conj.  hogniuno. 


JESUS  DISPUTETH  WITH  THE  HIGH  PRIEST     457 

adored  by  thee,  and  by  the  scribes  [and]  fharisees  with  all  Israel : 
but  because  I  tell  you  the  truth  ye  hate  me  and  seek  to  kill  me  V 

Said  the  high  priest :  '  Now  we  know  that  thou  hast  the  devil 
at  thy  back ;  for  thou  art  a  Samaritan,  and  hast  not  respect  unto 
the  priest  of  God.' 

CCVII. 

Jesus  answered :   'As  God  liveth  a,  I  have  not  the  devil 2  at  IBY^ 
back,  but  I  geek  to  cast  out  the  devil.    "Wherefore,  for  this  cause  I 

•>• ~^~  ~"  m  —* 

the  devil  stirreth   up   the  world   against  me,   because  I  am   not  215a 
of  this  worldj-Jjuj^j^jgJL  that  God  may  be  glorified,  who  hath  ^ 
sent  b  rue  into  jhe  world.     Hearken  therefore  tome,  and  I  will 
tell  you  who  hath  the  devil  at  his  back.    As  God  liveth  ft,  in  whose 
presence   my   soul   standeth,   he  who    worketh    after   the   will   of 
the  devil,  he  hath  the  devil  at  his  back,  who  hath  put  on  him 
the   bridle   of  his   will  and   ruleth   him   at  his  pleasure,  making 
him  to  run  into  every  iniquity. 

'Even  as  a  garment  changeth  its  name  when  it  changeth  its 
owner,  although  it  is  all  the  same  cloth ;  so  also  men,  albeit  they 
are  all  of  one  material,  are  different  by  reason  of  the  works  of 
him  who  worketh  in  the  man. 

'  If  I  (as  I  know)  have  sinned,  wherefore  do  ye  not  rebuke  me 
as  a  brother,  instead  of  hating  me  as  an  enemy  ?  Verily  the 
members  of  a  body  succour  one  another  when  they  are  united 
with  the  head,  and  they  that  are  cut  off  from  the  head  give  it  no 
succour.  For  the  hands  of  one  body  do  not  feel  the  pain  of  another 
body's  feet,  but  that  of  the  body  in  which  |  they  are  united.  215b 
As  God  liveth a,  in  whose  presence  my  soul  standeth,  he  who  ^ 
feareth  and  loveth  God  his  Creator  hath  the  feeling  of  mercy  over 
them  [over]  whom  God  his  head  hath  mercy c;  and  seeing  that 
God  willeth  not  the  death  of  the  sinner,  but  waiteth  for  each  one 
to  repent,  if  ye  were  of  that  body  wherein  I  am  incorporate,  as 
God  liveth  a,  ye  would  help  me  to  work  according  to  mine  head. 


•  By  the  living  God.  b  God  sends.  c  God  the 

merciful  :  God  creates. 


1  Cp.  John  viii.  40.  2  Cp.  John  viii.  49. 


458  THE  GOSPEL  OF  BARNABAS 

CCVIII. 

Se  io  hopero  irmiquita  riprendetemi  che  DIG  ui  hamera  perche 
farete  la  uollonta  sua  .  ma  se  ueruno  non  polle  riprendermi  di 
pechato  segno  he  che  uoi  non  sette  fioli  di  habraham  chome  ui 
ehiamate  .  ne  sete  inchorporati  chon  quello  chapo  nel  qualle 
habraham  hera  inchorporato  .  Viue  DIG  a  che  tanto  habraham 
ammete  DIG  che  non  sollo  spezzo  li  iddoli  falssi  he  habandono 
il  padre  suo  he  la  madre  .  ma  uollsse  ammazare  il  propio  h'olo 
per  hobedire  ha  DIG  .  Rissposse  il  pontiffice  di  quessto  te 
ricercho  he  non  cercho  di  ammazarti  pero  dici  qualle  fu  quessto 
216a  fiollo  di  abraham  .  Risspose  iessu  j  il  zello  del  tuo  honore  ho 
215  '  DIG  mio  mi  brugia  he  non  posso  tacere  pero  dicho  in  uerita 
che  .  il  fiolo  di  abraha  fu  issmaelle  dal  qualle  deue  disscendere 
il  messia  b  promesso  ha  habraham  di  benedire  in  esso  tutte  le 
tribu  della  terra  .  si  adiro  il  pontifice  quessto  sentedo  he  chrido 
lapidiamo  quessto  empio  perche  elgie  issmaelita  he  ha  bes- 
stemiato  chontra  di  moisse  he  chotra  la  leggie  di  DIG  .  onde 
ogni  scriba  he  farissei  chon  li  uechij  del  popullo  pressero  sasi 
per  lapidare  iessu  il  qualle  suani  dalli  hochij  loro  he  uscite  de 
il  tempio  .  onde  per  la  grande  uollonta  che  haueuano  di 
hammazare  iessu  aziechati  dal  furore  he  odio  ferino  luno 
laltro  per  modo  che  ui  morite  mille  homeni  .  onde  cho- 
taminorno  il  tempio  santo  .  li  disscepoli  he  li  chredenti  che 
uedetero  usscire  iessu  del  tempio  perche  ha  loro  non  fu 
asscosso  il  seguitorno  alia  chassa  de  simone  .  onde  uene  hiuui 
nichodemo  he  chonsilgio  iessu  di  usscire  fuori  di  ierussalem 
dilla  da  il  torente  cedron  dicendo  .  signore  io  ho  uno  giardino 
chon  una  chassa  dilla  da  il  torente  cedron  pero  ui  preggo 
216b  andateui  cho  |  alquanti  uosstri  dissepoli  ha  fermarui  hiuui 
15  '  inssino  che  passi  quessto  hodio  di  nosstri  pontifici  .  che  io 
ue  minisstraro  il  neccessario  he  la  moltitudine  de  dissepoli 
lassatella  quiui  in  chassa  de  simone  he  in  chassa  mia  che  DIG 
prouedera0  ha  il  tutto  .  il  che  fece  iessu  onde  sollo  chon  lui 
uolsse  li  duodeci  primi  chiamati  appostoli  . 

a  ^  4lb.  b  sJ~.  JjU-J  ^.1  4)1 

4)1. 


JESUS  STOXED  BY  THE  JEWS  459 

CCVIII. 

work  iniquity,  reprove  me,  and  God  will  love  you,  because 
ye  shall  be  doing  his  will,  but  if  none  can  reprove  me  of  sin1 
it  is  a  sign  that  ye  are  not  sons  of  Abraham  as  ye  call  yourselves, 
nor  are  ye  incorporate  with  that  head  wherein  Abraham  was 
incorporate.  As  God  livetha,  so  greatly  did  Abraham  love  God, 
that  he  not  only  brake  in  pieces  the  false  idols2  and  forsook 
his  father  and  mother,  but  was  willing  to  slay  hispwn  son  in^ 
obedience  to  God  V 

The  high  priest  answered :  {  This  I  ask  of  thee,  and  I  do  not 
seek  to  slay  thee,  wherefore  tell  us :  Who  was  this  son  of  Abraham  V 

Jesus  answered :  |  '  The  zeal  of  thine  honour,  O  God,  enfiameth  216a 
me4,   and  I  cannot   hold   my   peace.     Verily  I  say,  the  son   of  ^ 
Abraham  was  Ishmael5,  from  whom  must  be  descended  the  Messiah  b 
promised  to  Abraham,  that  in  him  should  all  the  tribes  of  the 
earth  be  blessed6.' 

Then  was  the  high  priest  wroth,  hearing  this,  and  cried  out: 
'  Let  us  stone  this  impious  fellow,  for  he  is  an  Ishmaelite,  and 
hath  spoken  blasphemy  against  Moses  and  against  the  law  of  God.' 

Whereupon  every  scribe  and  Pharisee,  with  the  elders  of  the 
people,  took  up  stones  to  stone  Jesus,  who  vanished  from  their 
eyes  and  went  out  of  the  temple.  And  then,  through  the  great 
desire  that  they  had  to  slay  Jesus,  blinded  with  fury  and  hatred, 
they  struck  one  another  in  such  wise  that  there  died  a  thousand 
men;  and  they  polluted  the  holy  temple.  The  disciples  and 
believers,  who  saw  Jesus  go  out  of  the  temple  (for  from  them  he 
was  not  hidden),  followed  him  to  the  house  of  Simon. 

Thereupon  Nicodemus  came  thither   and    counselled  Jesus   to 
go   out  of  Jerusalem   beyond  the  brook  Cedron,  saying :    '  Lord, 
I  have  a  garden  with  a  house  beyond  the  brook  Cedron,  I  pray 
thee,  therefore,  go  thither  with  |  some  of  thy  disciples,  to  tarry  216b 
there  until  this  hatred  of  our  priests  be  past;  for  I  will  minister  C2I5b) 
to  you  what  is  necessary.     And  the  multitude  of  disciples  leave 
thou  here  in  the  house  of  Simon  and  in  my  house,  for  God  will 
provide  c  for  all.' 

And  this  Jesus  did,  desiring  only  to  have  with  him  the  twelve 
first  called  apostles  7. 


•  By  the  living  God.         b  The  prophet  of  God,  the  son  of  Ishmael.    Inde. 
God  ordains. 


1  Cf.  John  viii.  46.  2  Cp.  above,  28"  (p.  61).  s  Cp.  above,  12" 

fp.  23  and  reff.).  *  Cp.  John  ii.  17.  s  See  above,  p.  23, 

note  6,  *  Cp.  Gen.  xxii.  18.  7  Cp.  13^  (p.  25). 


460  THE  GOSPEL  OF  BARNABAS 


In  questo  tempo  .  maria  uergine  madre  di  iessu  stado  in 
horatione  lo  angelo  gabrielo  la  uissito  he  li  naro  la  perssecu- 
tione  de  il  filgiollo  dicendo  .  non  temere  maria  perche  DIG  il 
ehustodirab  da  il  monddo  onde  maria  piangendo  si  parti  di 
nazaret  he  uene  in  ierussale  in  chassa  di  maria  sallome  sua 
sorella  .  ricerchando  il  fiollo  ma  per  essere  sechretamente 
ritirato  oltra  il  torente  di  cedron  non  pote  uederlo  x  piu 
im  quessto  monddo  .  se  non  dapoi  lo  eccesso  dello  hobrobio  . 
imperoche  lo  angello  gabrielo  chon  lo  angello  michaele,  Rafaelo 
he  Vriello  .  per  chomissione  di  DID  gello  pressentorno  . 

CCX. 

217a      Restata  la  chonfusione  nel  tempio  per  la  partita  di  iessu  . 

'  il  pontifice  asscexe  in  alto  he  fato  segno  di  siletio  chon  mani 

elgi  disse  .  fratelli  che  faciamo  noi  no  uedete  che  chostui  ha 

o 

inganato  tutto  il  monddo  chon  la  sua  harte  diabolicha  .  hora 
chome  elgi  suanito  se  elgi  non  e  mago  .  certo  he  che  se  lui  fusi 
santo  he  proffeta  lui  non  besstemeria  chontra  di  DIG  he  chontra 
di  moisse  seruo  he  chontra  il  messia  il  qualle  he  la  speranza  de 
issdraele  .  he  che  sto  dire  elgia  bestemiato  tutto  il  sacerdotio 
nosstro  pero  in  uerita  ui  dicho  che  se  lui  non  sera  leuato 
da  il  monddo  sara  chontaminato  issdraelle  .  he  DIG  nosstro 
ci  dara  alle  natione  .  guardate  hora  chome  per  lui  quessto 
santo  tempio  he  chontaminato  .  he  talmente  parllo  il  pon- 
tiffice  che  molti  si  scostorno  da  iessu  onde  la  perssecutione 
sachreta  se  chonuerti  in  manifesta  .  per  modo  che  il  pontifice 
217b  ando  im  perssona  da  herode  he  da  il  pressijde  romano  ha- 
^  chussando  iessu  che  si  uolleua  fare  Re  de  issdraelle  .  he  di 
quessto  haueuano  tesstimonij  falssi  onde  fu  fato  generalle 
chonssillio  chontra  di  iessu  imperoche  il  dechreto  romano  li 
faceuano  temere  .  essendo  che  dui  uollte  il  senate  haueua 
madato  dechreto  per  iessu  .  intuno  dechreto  hera  proibito 

ill. 


1  MS.  uederlo  uederlo  (bis). 


GABRIEL  COMFOETETH  MARY  461 

CCIX  *. 

At  this  time,  while  the  Virgin  Mary,  mother  of  Jesus,  was 
standing  in  prayer,  the  angel  Gabriel  visited  her  and  narrated 
to  her  the  persecution  of  her  son,  saying :  '  Fear  not,  Mary,  for 
God  will  protect b  him  from  the  world.'  Wherefore  Mary,  weeping, 
departed  from  Nazareth,  and  came  to  Jerusalem  to  the  house 
of  Mary  Salome  \  her  sister,  seeking  her  son. 

But  since  he  had  secretly  retired  beyond  the  brook  Cedron 
she  was  not  able  to  see  him  any  more  in  this  world  ;  save  after 
the  deed  of  shame,  for  that  the  angel  Gabriel,  with  the  angels 
Michael,  Rafael,  and  Uriel,  by  command  of  God  brought  him 
to  her2.  | 

ccx. 

When  the  confusion  in  the  temple  ceased  by  the  departure  217a 
of  Jesus,  the  high  priest  ascended  on  high,  and  having  beckoned  ^ 
for  silence  with  his  hands  he  said  :  '  Brethren,  what  do  we  ]  See 
ye  not  that  he  hath  deceived  the  whole  world s  with  his  diabolical 
art  1  Now,  how  did  he  vanish,  if  he  be  not  a  magician  1  Assuredly, 
if  he  were  an  holy  one  and  a  prophet,  he  would  not  blaspheme 
against  God  and  against  Moses  [his]  servant,  and  against  the 
Messiah,  who  is  the  hope  of  Israel4.  And  what  shall  I  say1? 
He  hath  blasphemed  all  our  priesthood,  wherefore  verily  I  say 
unto  you,  if  he  be  not  removed  from  the  world  Israel  will  be 
polluted,  and  our  God  will  j^ive  us  to  the  nations.  Behold  now, 
how  by  reason  of  him  this  holy  temple  hath  been  polluted.' 

And  in  such  wise  did  the  high  priest  speak  that  many  forsook 
Jesus,  wherefore  the    secret   persecution  was   converted  into   an 
open    one,    insomuch    that    the    high    priest    went    in     person 
to   Herod,  and  to  the  |  Roman  governor,  accusing  Jesus  that  he  217b 
desired  to   make  himself  king   of  Israel,   and   of   this   they  had  (2ie>b) 
false  witnesses. 

Thereupon  was  held  a  general  council  against  Jesus,  forasmuch 

as  the  decree  of  tlrer  Romans  made  them  afraid.     For  so  it  was 

'.that  twice  the  Roman  Senate  had  sent  a  decree  concerning  Jesus : 


»  Chapter  on  the  descent  of  Gabriel  to  Mary.  b  God  guards. 

1  Cp.  Mark  xv.  40,  xvi.  i.  According  to  one  tradition  Salome  was 
Joseph's  daughter  by  a  former  marriage  (Epiphanius)  ;  according  to 
another  his  wife  (Niccphorus)  :  modern  exegesis  tends,  with  Barnabas, 
to  identify  her  with  the  '  sister '  of  John  xix.  25.  a  See  below,  228" 

(_p.  483).  •   Cp.  John  xii.  19.  4  Cp.  Acts  xxviii.  20. 


462  THE  GOSPEL  OF  BARNABAS 

sotto  pena  della  uita  che  niuno  non  douessi  chiamare  iessu 
nazareno  proffeta  de  iudei  ne  DIG  ne  fiollo  di  DIG  .  nel  altro 
proibiua  sotto  pena  chapitalle  di  non  chontendere  ueruno 
per  chagione  di  iessu  nazzareno  proffeta  de  iudei  .  onde  per 
quessto  hera  grande  scissma  fra  loro  pero  alchuni  uolleuano 
che  si  douessi  di  nouo  scriuere  ha  roma  chontra  di  iessu  . 
altri  diceuano  che  si  lasciasse  stare  iessu  senza  ueruna  chura 
del  suo  parllare  chome  di  uno  stolto  .  altri  allegauano  li 
grandi  miracholi  che  lui  faceua  pero  il  somo  pontiffice  parllo 
che  sotto  pena  di  anatema  .  niuno  douessi  dire  parolla  per 
diffessa  di  iessu  he  parllo  ha  herode  he  al  preside  dicendo  . 
218a  ad  ogni  modo  habiamo  malle  partito  alle  mani  perjche  se 
<-217  '  ammaziamo  quessto  pechatore  habiamo  fato  chontra  il  de- 
chreto  di  cessare  .  he  se  il  lasiamo  uiuere  lui  fazendossi  Re 
chome  passera  la  chossa  .  si  dessto  allora  herode  he  minazio 
il  presside  dicendo  guarda  che  per  il  tuo  fauorire  chostui  non 
si  ribelli  quessta  natione  .  perche  ti  hachussaro  chontra  di 
cessare  per  ribello  .  allora  temete  il  senate  il  presside  he  si 
pacifficho  chon  herode  perche  per  auuanti  si  odiauano  ha  morte 
he  si  unirno  in  uno  per  la  morte  di  iessu  .  he  dissero  ha  il 
pontiffice  ogni  uolta  che  tu  saperai  doue  he  il  malfatore  manda 
da  noi  che  ti  daremo  li  soldati  .  fato  fu  per  adempire  la 
proffetia  di  dauit  che  di  iessu  proffeta  de  issdraelle  haueua 
predeto  dicendo  .  sono  uniti  li  principi  he  Be  della  terra 
chontra  il  santo  de  issdraelle  perche  li  anontia  la  sallute 
del  monddo  .  onde  quel  giorno  fato  fu  generale  inquissitione 
di  iessu  per  ierussalem  .  | 

CCXI. 

218b  Stando  iessu  nella  chassa  de  nichodemo  .  oltra  il  torente 
217  '  cedron  chonffortaua  li  suoi  dissepoli  dicendo  .  elgie  la  hora 
nicina  che  io  mi  parti  da  il  monddo  pero  chonssolatiue  he 
non  ui  hatrisstate  essendo  che  doue  uado  no  sentiro  ueruna 
tribullatione  .  hor  sarete  uoi  ammici  mei  se  ui  hatristarete 
de  il  mio  bene  no  certo  ma  sibene  innimici  .  Quando  il 
monddo  si  allegrera  hatrisstateui  perche  la  allegrezza  de  il 


CONSPIRACY  OF  THE  RULERS  AGAINST  JESUS    463 

in  one  decree1  it  was  forbidden,  on  pain  of  death,  that  any  one 
should  call  Jesus  of  Nazareth,  the  prophet  of  the  Jews,  either 
God  or  Son  of  God ;  in  the  other 2  it  forbade,  under  capital 
sentence,  that  any  one  should  contend  concerning  Jesus  of 
Nazareth,  prophet  of  the  Jews.  Wherefore,  for  this  cause,  there 
was  a  great  division  among  them.  Some  desired  that  they  should 
write  again  to  Rome  against  Jesus ;  others  said  that  they  should 
leave  Jesus  alone,  regardless  of  what  he  said,  as  of  a  fool ;  others 
adduced  the  great  miracles  that  he  wrought. 

The  high  priest  therefore  spake  that  under  pain  of  anathema 
none  should  speak  a  word  in  defence  of  Jesus;  and  he  spake  to 
Herod,  and  to  the  governor,  saying :  '  In  any  case  we  have  an 
ill  venture  in  our  hands,  |  for  if  we  slay  this  sinner  we  have  acted  218"1 
contrary  to  the  decree  of  Caesar,  and,  if  we  suffer  him  to  live  (a17  ) 
and  he  make  himself  king,  how  will  the  matter  go?'  Then  Herod 
arose  and  threatened  the  governor,  saying :  '  Beware  lest  through 
thy  favouring  of  that  man  this  country  be  rebellious:  for 
I  will  accuse  thee  before  Caesar  as  a  rebel.'  Then  the  governor 
feared  the  Senate_and^made  friends  with  Herod_^(for  before  this 
tKeyTia3Tiated  one  another  unto  death),  and  they  joined  together 
for  the  death  of  Jesus,  and  said  to  the  high  priest :  '  Whenever 
thou  shalt  know  where  the  malefactor  is,  send  to  us,  for  we  will 
give  thee  soldiers.'  This  was  done  to  fulfil  the  prophecy  of  David 
who  had  foretold  of  Jesus,  prophet  of  Israel,  saying  4  :  '  The  princes 
and  kings  of  the  earth  are  united  against  the  holy  one  of  Israel, 
be^alise~h^~gTmounceth  the  salvation  of  the  world/ 

Thereupon,  on  that  day,  there  was  a  general  search  for  Jesus 
throughout  Jerusalem.  | 

CCXI. 

Jesus,  being  in  the  house  of  Nicodemus  beyond  the  brook  Cedron,  218b 
comforted  his  disciples,  saying5:   'The  hour  is  near  that  I  must  CaI7b) 
depart  from  the  world ;    console  yourselves  and  be  not  sad,  seeing 
that  where  I  go  I  shall  not  feel  any  tribulation. 

'  Now,  shall  ye  be  my  friends  if  ye  be  sad  at  my  welfare  1 
Nay,  assuredly,  but  rather  enemies.  "When  the  world  shall  rejoice6, 
be  ye  sad,  because  the  rejoicing  of  the  world  is  turned  into 


1  See  above,  104'  (p.  227).  3  See  above,  I73b  (p.  367). 

3  Luke  xxiii.  8.  *  Cp.  Ps.  ii.  2  and  Acts  iv.  25  sqq.  5  Cp.  John 

xiv.  i  &  27,  28.  '  Cp.  John  xvi.  20,  22. 


464  THE  GOSPEL  OF  BARNABAS 

monddo  si  chonuerte  im  pianto  ma  la  trisstezza  uosstra  .  essa  si 
chonuertira  in  gaudio  he  il  gaudio  uosstro  niuno  uello  leuera  . 
perche  la  allegrezza  che  sente  il  chore  in  DIG  chreatore  suo  a 
tutto  il  monddo  non  la  polle  leuare  .  guardate  che  le  parolle 
che  DIO  uia  deto  per  la  bocha  mia  che  non  uelle  smentichate  . 
fate  si  che  siate  tesstimonij  meib  chontra  di  ogniuno  che  chon- 
taminera  il  tesstimonio  che  ho  tesstifichato  cho  lo  euangelio 
mio  chontra  il  monddo  .  he  chontra  li  ammatori  de  il  monddo  .  | 

CCXIIc. 

219 a  E  leuato  le  mani  al  signore  horo  dicendo  .  signore  DIO 
nosstro  DIO  di  habraham  DIO  de  ismaelle  he  isach  DIO  padri 
nosstri do  .  habi  misserichordia  sopra  cholloro  che  mi  hai  dato  he 
saluali f  da  il  monddo  .  non  dicho  leuali  da  il  monddo  perche 
he  neccessario  che  tesstifichino  chontra  di  cholloro  che  chon- 
taminerano  lo  euangelio  mio  .  ma  ti  prego  guardalli  da  malle 
azioche  il  giorno  de  il  tuo  iuditio  uengano  mecho  ha  testifi- 
chare  chontra  il  monddo  he  chontra  .  alia  chassa  de  issdraele 
che  ha  chontaminato  il  tesstamento  tuo  .  signore  DIO  forte  he 
zellosso  che  uendichi g  la  iddolatria  chontra  li  filgioli  di  padri 
iddolatri  inssino  alia  quarta  generatione  .  malladissi  in  etterno 
ogniuno  che  chontaminera  lo  euangelio  mio  che  tu  mi  desti 
scriuendoli  loro  che  io  sia  tuo  fiollo  .  perche  io  fango  he  poluere 
son  seruo  di  serui  tuoi  he  giamai  ho  penssato  di  essere  tuo  buon 
seruo  .  perche  nom  posso  darti  niente  per  quello  che  mi  hai 
dato  perche  ogni  chossa  he  tua  .  signore  DIO  misserichordiosso  h 
che  fai  misserichordia  in  mille  generatione  sopra  cholloro  che 

219b  ti  temono  habi  misserichordia  |  sopra  ha  cholloro  che  chredono 
alle  parolle  mie  che  tu  mi  hai  dato  .  perche  sichome  tu  sei 
uero  DIO  i  chossi  la  parolla  che  io  ho  parllato  he  uera  perche  he 


li    - 

JL- 

.» 


41)1. 


PRAYER  OF  JESUS  465 

weeping;    but  your  sadness   shall  be  turned   into  joy   and  your 

joy  shall  no  one  take  from  you :   for  the  rejoicing  that  the  heart 

feeleth  in  God  its  creator a  not  the  whole  world  can  take  away. 

See  that  ye  forget  not  the  words  which  God  hath  spoken  to  you 

by  my  mouth.     Be  ye  my  witnesses  b  l  against  every  one  that  shall 

corrupt  the  witness  that  j[  have  witnessed  with  my  gospel  against        Kt^\  Lxi 

the  world,  and  against  the  lovers  of  the  world.  1  [. 


CCXIIc. 

Then   lifting   up  his   hands  to  the  Lord,  he  prayed2,  saying:  219* 
'  Lord   our  God,   God   of  Abraham,   God   of   Ishmael    and   Isaac,  (218') 
God  of  our  fathers  d  e,  have  mercy  upon  them  that  thou  hast  given 
me,  and  save  them  f  from  the  world.     I  say  not,  take  them  from 
the   world,  because  it   is   necessary   that  they  shall   bear  witness 
against   them   that  shall   corrupt   my  gospel.      But   I   pray   thee 
to  keep  them  from  evil,  that  on  the  day  of  thy  judgement  they 
may  come  with  me  to  bear  witness  against  the  world  and  against 
the  house  of  Israel  that  hath  corrupted  thy  testament.     Lord  God, 
mighty  and  jealous,  that  takest  vengeance  s  upon  idolatry  against 
the   sons   of  idolatrous  fathers  even  unto   the   fourth  generation, 
do  thou  curse  eternally  every  one  that  shall  corrupt  my  gospel* 
that  thou  gavest  me,  when  they  write  that  I  am  thy  son.     For 
I,   clay  and  dust,  am  servant  of  thy  servants,  and  never  have  I 
thought  myself  to  be  thy  good  servant 4 ;   for  I  cannot  give  thee 
aught  in  return  for  that  which  thou  hast  given  me,  for  all  things 
are   thine.     Lord  God,   the  merciful11,  that   shewest  mercy    unto 
a  thousand  generations  upon  them  that  fear  thee 5,  have  mercy 
upon  them   which  believe   my   words   that   thou   hast  given  me.  2l9b 
For  even  as  thou  art  true  God ',  so  thy  word  which  I  have  spoken  (ai8b) 
is  true ;    for  it  is  thine,  seeing  I  have  ever  spoken  as  one  that 


*  God  creates.  b  Prayer  of  Jesus.  c  Chapter  of  the  end. 

d  God  is  sovereign,  the  God  of  Abraham,  of  Ishmael,  of  Isaac,  and  of  our 
fathers.  e  God  is  perfect.  f  God  guards.  g  God  is 

mighty,  jealous,  and  avenging.  h  God  is  sovereign  and  the  merciful. 

1  God  is  true. 


1  Cp.  John  xv.  27.  a  See  John  xvii,  to  which  2i9*~b  vaguely 

corresponds.  3  Cp.  Exod.  xx.  4,  5.                     *  Cp.  Luke  xvii.  10. 
5  Cp.  Exod.  xx.  6. 

KAOO  H    U 


466  THE  GOSPEL  OF  BARNABAS 

tua  essendo  che  .  sempre  ho  parllato  chome  uno  che  legge  che 
nom  polle  leggere  se  non  quanto  he  scrito  nel  libro  che  leggie 
chossi  ho  parllato  quanto  mi  hai  deto  .  signore  DIG  saluatore  a 
salua  quelli  che  mi  hai  dato  azioche  satana  nom  possa  chontra 
dilloro  chossa  ueruna  .  he  non  sollo  salua  loro  ma  ogniuno  che 
chrederano  in  loro  .  signore  liberalle  he  richo  in  misserichordia  b 
choncedi  al  seruo  tuo  di  essere  nella  chongreggatione  de  il 
nontio  tuo  c  il  giorno  del  iuditio  .  he  non  sollo  me  ma  ogniuno 
che  mi  hai  dato  chon  tutti  queli  che  mi  chrederano  per  la 
predichatione  loro  .  he  quessto  fa  signore  per  te  stesso  azioche 
satana  non  si  glorij  chontra  di  te  signore  .  signore  DIG  che  cho 
la  prouidentia  tuad  prouedessti  di  ogni  chossa  necessaria  al 
populo  tuo  de  issdraele  ti  sia  ha  memoria  .  tutte  le  tribu  della 
terra  le  quali  hai  promesso  de  benedirlle  per  il  nontio  tuo c  per 
il  qualle  chreassti  il  monddo  .  habi  misserichordia  de  il  monddo 
220a  he  ma|da  pressto  il  nontio  tuo  c  azioche  perda  lo  imperio  satana 
'  innimicho  tuo  .  he  deto  quessto  iessu  tre  uolte  disse  chossi  sia 
signore  DIG  grande  he  misserichordiosso6  .  he  ressposero  ogniuno 
piangendo  chossi  sia  saluo  iuda  perche  niente  chredeua  . 

CCXIII. 

Sendo  uenuto  il  giorno  di  mangiare  lo  agnello  .  mando 
sechretamente  nichodemo  lo  agnello  al  giardino  .  per  iessu 
he  li  dissepoli  suoi  anontiadoli  quanto  haueua  dechretato 
herode  chon  il  presside  he  il  pontiffice  .  onde  iessu  si  allegro 
in  spirito  dicendo  sia  benedeto  il  santo  nome  tuo  signore 
perche  non  mi  hai  separato  dal  numero  di  serui  tuoi  che  sono 
stati  persseguitati  da  il  monddo  he  ammazzati  .  io  te  ringratio 
DIG  mio  perche  ho  chompito  la  hopera  tua  he  uoltatossi  ha 
iuda  li  disse  amicho  che  asspeti  il  tempo  mio  he  uicino  . 
pero  ua  he  fa  quelo  che  fare  dei  .  chredetero  li  dissepoli 
che  iessu  madassi  iuda  ha  chomprare  qualche  chossa  per  il 


4)1. 
4)1.  e     lkL-  4)1 


PEAYER  OF  JESUS  467 

readeth,  who  cannot  read  save  that  which  is  written  in  the  hook l 
that  he  readeth:  even  so  have  I  spoken  that  which  thou  hast 
given  me. 

'  Lord  God  the  Saviour  a,  save  them  whom  thou  hast  given  me, 
in  order  that  Satan  may  not  be  able  to  do  aught  against  them, 
and  save  not  only  them,  but  every  one  that  shall  believe  in  them. 

'Lord,  bountiful  and  rich  in  mercy1',  grant  to  thy  servant  to 
be  in  the  congregation  of  thy  Messenger  c  on  the  day  of  judgement : 
and  not  me  only,  but  every  one  whom  thou  hast  given  me,  with 
all  them  that  shall  believe  on  me  through  their  preaching.  And 
this  do,  Lord,  for  thine  own  sake,  that  Satan  boast  not  himself 
against  thee,  Lord. 

'  Lord  God,  who  by  thy  providence  d  providest  all  things  neces 
sary  for  thy  people  Israel,  be  mindful  of  all  the  tribes  of  the  earth, 
which  thou  hast  promised  to  bless  by  thy  Messenger  c  2,  for  whom 
thou    didst    create   the    world.     Have    mercy   on   the   world  and 
send  |  speedily  thy  Messenger0,  that  Satan  thine  enemy  may  lose  220a 
his  empire.'    And  having  said  this,  Jesus  said  three  times:  'So  be  (2I9a) 
it,  Lord,  great  and  merciful !  e  ' 

And  they  answered,  weeping :  '  So  be  it,'  all  save  Judas,  for 
he  believed  nothing. 

CCXIII. 

The  day  having  come  for  eating  the  lamb,  Nicodemus  sent  the 
lamb  secretly  to  the  garden  for  Jesus  and  his  disciples,  announcing 
all  that  had  been  decreed  by  Herod  with  the  governor  and  the 
high  priest. 

Whereupon  Jesus  rejoiced  in  spirit,  saying :  '  Blessed  be  thy 
holy  name,  0  Lord,  because  thouhast  not_separated  me  from  the 
number  of  thy  servants  that  have  been  persecuted  by  the  world 
and  slain.  I  thank  thee,  my  God,  because  I  have  fulfilled  thy 
work.'  And  turning  to  Judas3,  he  said  to  him:  'Friend,  where 
fore  tarriest  thou  ?  My  time  is  nigh,  wherefore  go  and  do  that 
which  thou  must  do.' 

The  disciples  thought   that  Jesus   was   sending  Judas  to  buy 


a  God  guards.  b  God  is  sovereign,  munificent,  wealthy,  and 

the  merciful.  c  Thy  Apostle.  d  God  is  sovereign  and  ordains. 

6  God  is  a  mighty  sovereign  and  the  merciful. 


See  9b  (p.  15,  17).        3  See  iob  and  p.  19,  note  4.      *  See  John  xiii.  27-9. 

H  h  2 


468  THE  GOSPEL  OF  BARNABAS 

22011  gior  no  della  passca  .  ma  iessu  sapeua  che  iuda  il  tradiua 
'  onde  dessiderando  di  parti  rssi  da  il  monddo  chosi  parllo  . 
Rissposse  iuda  signore  lassami  mangiare  che  io  andero  . 
Mangiamo  disse  iessu  perche  ho  molto  dessiderato  di 
mangiare  quessto  agnello  hauanti  chio  mi  parti  da  uoi  .  he 
leuatosi  presse  uno  sciugatogio  he  se  cinsse  li  lonbi  suo 
he  possto  aqua  intuno  chatino  si  posse  ha  lauare  li  piedi 
alii  suoi  dissoepoli  .  inchominciando  da  iuda  .  peruenuto 
iessu  ha  pietro  disse  pietro  signore  tu  mi  uoi  lauare  li  piedi  . 
Rissposse  iessu  quello  che  io  fazio  hora  non  lo  sai  ma  dapoi 
il  saperai  .  Rissposse  pietro  tu  non  mi  lauerai  li  piedi  in 
hetterno  .  allora  si  leuo  iessu  he  disse  ne  tu  uerai  in  mia 
chompagnia  il  giorno  de  il  iuditio  .  Rissposse  pietro  non 
sollo  li  piedi  signore  lauami  ma  le  mani  he  il  chapo .  lauati 
li  dissepoli  he  posti  ha  tauolla  ha  manzare  iessu  disse,  io 
uio  lauati  me  pero  non  sette  tutti  mondi  imperoche  .  la  aqua 
de  il  mare  non  lauera  cholui  che  non  mi  chrede  .  Quessto 

221a  disse   iessu   perche   elgi   sapeua  che   il   tradiua  .  I   si  chon- 

("220*^ 

tristorno  ha  quesste  parolle  li  dissepoli  quando  iessu  di 
nouo  disse  .  io  ui  dicho  in  uerita  che  uno  di  uoi  mi  tradira  per 
modo  che  chome  pechora  saro  uenduto  .  ma  guai  allui  perche 
elgi  adempira  quanto  il  padre  nosstro  dauit  di  talli  disse  . 
che  elgi  chasscera  nella  fosa  cholui  che  addaltri  la  haueua 
preparata  .  onde  li  dissepoli  se  guardauano  luno  laltro  dicendo 
chon  dollore  chi  sera  il  traditore  .  iuda  allora  disse  sero  io 
ho  maesstro  .  Rissposse  iessu  tu  me  lo  hai  deto  chi  sera  cholui 
che  mi  tradira  he  no  lo  intessero  li  undeci  apostoli  .  mang-iato 
lo  agnello  hentra  adosso  ha  iuda  il  diauollo  he  usscite  di 
chassa  al  qualle  di  nouo  disse  iessu  pressto  fa  quello  che 
fare  dei  . 

CCXIV. 

a  Uscito  di  chassa  iessu  se  ritiro  nel  horto  per  fare  horatione 
sechondo  la  sua  chonsuetudine  .  di  fare  horatione  cento  uolte 


THE  PASCHAL  SUPPER  469 

something  for  the  day  of  the  Passover ;  but  Jesus  knew  that  220b 
Judas  was  betraying  him,  wherefore,  desiring  to  depart  from  the  C219b) 
world,  he  so  spake. 

Judus  answered :   '  Lord,  suffer  me  to  eat,  and  I  will  go.' 

'  Let  us  eat/  said  Jesus,  '  for  I  have  greatly  desired  *  to  eat 
this  lamb  before  I  am  parted  from  you.'  ^And  having  arisen 2, 
he  took  a  towel  and  girded  his  loins,  and  naving  put  water  in_ 
a  bason,  he  set  himself  to  wash  his  disciples'  feet.  Beginning 
TromTJudas,  Jesus  came  to  refer,  baid  Peter :  '  Lord,  wouldst 
thou  wash  my  feet  ? ' 

Jesus  answered  :  '  That  which  I  do  thou  knowest  not  now,  but 
thou  shalt  know  hereafter.' 

Peter  answered  :   '  Thou  shalt  never  3  wash  my  feet.' 

Then  Jesus  rose  up,  and  said :    '  Neither  shalt  thou  come  in  / 

my  company  on  the  day  of  judgement.' 

Peter  answered  :  '  Wash  not  only  my  feet,  Lord,  but  my  hands 
and  my  head.' 

When  the  disciples  were  washed  and  were  seated  at  table  to 
eat,  Jesus  said  :    '  I  have  washed  you,  yet  are  ye  not  all  clean, 
forasmuch  as  [all]  the  water  of  the  sea  will  not    wash   him   that 
believeth   me  not.'     This  said   Jesus,  because   he  knew  who  was 
betraying  him.  |  The  disciples  were  sad  at  these  words,  when  Jesus  221a 
said  again :  '  Verily  I  say  unto  you  *,  that  one  of  you  shall  betray  me,  (220*) 
insomuch  that  I  shall  be  sold  like  a  sheep ;  but  woe  unto  him,  for 
he  shall  fulfil  all  that  our  father  David  said  of  such  an  one 5,  that 
"  he  shall  fall  into  the  pit  which  he  had  prepared  for  otheis." ' 

Whereupon  the  disciples  looked  one  upon  another,  saying  with 
sorrow  :  '  Who  shall  be  the  traitor  '? ' 

Judas  then  said  :  '  Shall  it  be  I,  O  Master  ? ' 

Jesus  answered :  '  Thou  hast  told  me  who  it  shall  be  that  shall 
betray  me.'  And  the  eleven  apostles  heard  it  not. 

When  the  lamb  was  eaten,  the  devil  came  upon  the  back  of  Judas, 
and  he  went  forth  from  the  house,  Jesus  saying  to  him  again  : 
'  Do  quickly  that  which  thou  must  do.' 

CCXIV. 

a  Having  gone  forth  from  the  house,  Jesus  retired  into  the  garden 
to  pray,  according  as  his  custom  was  to  pray,  bowing  his  knees 

"  He  prostrated  himself  a  hundred  times. 

1  Cp.  Luke  xxii.  15.  a  See  John  xiii.  4-11.  s  in  e'erno,  cp. 

Vulg.  of  John  xiii.  8  :  '  Non  lavabis  mihi  pedes  in  aeternum.'  4  See 

John  xiii.  21-30.  5  Cp.  I'sa.  vii.  15. 


470  THE  GOSPEL  OF  BARNABAS 

impiagando  li  suoi  ginochij  he  prostandossi  nella  facia  sua  . 
iuda  adonque  sapendo  il  locho  doue  iessu  hera  chon  li  suoi 

221b  dissepoli  ando  da  il  I  pontifice  he  disse  .  se  uollete  darmi  la 
r22ob)  .  . 

promessa  questa  note  ui  daro  in  mano  iessu  il  qualle  ricerchate 

che  sta  sollo  chon  undeci  chompagni  .  Rissposse  il  pontifice 
quato  ricerchi  .  disse  iuda  trenta  danari  di  horo  .  allora 
subito  il  pontifice  li  chonto  il  danaro  he  mando  uno  farisseo 
dal  presside  ha  prendere  li  soldati  he  da  herode  .  li  qualli 
ne  detero  una  legione  perche  temeuano  la  plebe  onde  pressero 
le  arme  he  chon  lumi  he  lanterne  sopra  basstoni  usscirno  di 
ierussalem  . 

CCXV. 

Auicinandossi  li  soldati  chon  iuda  al  locho  doue  hera  iessu  . 
iessu  sentite  la  uenuta  di  molta  gente  onde  temendo  se  ritiro 
in  chassa  he  li  undeci  dormiua  .  allora  DIG  uedendo*  il  peri- 
chollo  de  il  seruo  suo  chomanddo  ha  gabrielo  michaelle 
Rafaele  he  uriello  ministri  suoi  che  leuassero  iessu  da  il 
monddo  .  Venero  li  angioli  santi  he  presono  iessu  fuori 
per  la  fenestra  che  guarda  ha  mezo  giorno  il  portorno  . 
he  il  chollochorno  nel  terzo  cielo  in  chompagnia  di  angioli 
benedicendo  DIG  in  etterno  1 


CCXVI. 

222a  Entro  chon  empito  iuda  hauanti  di  ogniuno  nella  stantia 
doue  iessu  fu  leuato  he  dormiuano  li  undeci  .  onde  il  mirabile 
DIG  hopero  mirabilmente  per  modo  che  iuda  fu  talmente 
trassmutato  nel  parllare  he  nella  facia  simille  ha  iessu  che 
noi  chredeuamo  lui  essere  iessu  .  he  lui  hauendoci  desstati 
ricerchaua  doue  hera  il  maesstro  .  onde  noi  admirati  risspo- 
dessimo  tu  signore  sei  il  maesstro  nostro  hora  sei  smetichato 
di  noi .  he  lui  soridendo  disse  hora  sette  stolti  che  non  chonossete 
me  es&ere  iuda  scariot  .  he  quessto  dicendo  hentro  la  millicia 
he  detero  di  mano  ha  iuda  perche  elgi  era  in  tutto  simille  ha 


JUDAS  BETEAYETH  HIS  MASTER  471 

an  hundred  times  and  prostrating  himself  upon  his  face.     Judas, 
accordingly,    knowing   the    place1    where    Jesus    was    with    his 
disciples,  went  to  the  |  high  priest,  and  said :    '  If  ye  will  give  221b 
me   what  was  promised,   this  night  will   I  give  into  your  hand  (aao 
Jesus  whom  ye  seek  ;  for  he  is  alone  with  eleven  companions.' 

The  high  priest  answered :  '  How  much  seekest  thou  1 ' 

Said  Judas,  '  Thirty  pieces  of  gold.' 

Then  straightway  the  high  priest  counted  unto  him  the  money, 
and  sent  a  Pharisee  to  the  governor  to  fetch  soldiers,  and  to  Herod, 
and  they  gave  a  legion  of  them,  because  they  feared  the  people ; 
wherefore  they  took  their  arms,  and  with  torches  and  lanterns 
upon  staves  went  out  of  Jerusalem. 

ccxv. 

When  the  soldiers2  with  Judas  drew  near  to  the  place  where 
Jesus  was,  Jesus  heard  the  approach  of  many  people,  wherefore  in 
fear  he  withdrew  into  the  house.  And  the  eleven  were  sleeping. 

Then  God,  seeing  a  the  danger  of  his  servant,  commanded  Gabriel,       J&*^  y 
Michael,  "Rafael,  and  Uriel3,  his  ministers,  to  take  Jesus  out^of, 
the  world. 

The  holy  angels  came  and  took  Jesus  out  by  the  window  that 
looketh"~toward  the  South.     They   b^r£]h^__and^p_laced  him  in^ 
*  the  third  heaven  in  the  company  of  angels  blessing  God  for  ever- 

*more.  I 

CCXVI. 

Judas  entered  impetuously  before  all  into  the  chamber  whence  222 * 
Jesus   had   been   taken    up.      And   the   disciples   were   sleeping.  (5 
Whereupon  the  wonderful  God  acted  wonderfully,  insomuch  that 
Judas  was  so  changed  in  speech   and  in  face  to  be  like  Jesus 
that  we  believed  him  to  be  Jesus.     And  he,  having  awakened 
us,  was  seeking  where  the  Master  was.     Whereupon  we  marvelled, 
arid  answered:    'Thou,  Lord,  art   our   master;    hast   thou   now 
forgotten  us  ? ' 

And  he,  smiling,  said :  '  Now  are  ye  foolish,  that  know  not  me 
to  be  Judas  Iscariot  ! ' 

And  as  he  was  saying  this  the  soldiery  entered,  and  laid  their 
hands  upon  Judas,  because  he  was  in  every  way  like  to  Jesus. 

a  God  sees. 


1  Cp.  John  xviii.  2.  2  See  the  parallel  Spanish  version,  of  which 

Dr.  White's  translation  is  given  in  the  Introduction.   The  Italian  is  more 
diffuse,  and  has  several  variations  :  see  Introduction.  J  In  Span. 

Vers.  Azrael. 


472  THE  GOSPEL  OF  BARNABAS 

iessu  .  noi  hauendo  intesso  il  parllare  di  iuda  he  ueduto  la 
moltitudine  di  soldati  chome  ussciti  di  noi  fugissimo  .  he 
ioane  che  hera  inuolto  intuno  linciollo  dormendo  si  desto  he 
f  ugite  onde  auendolo  presso  uno  soldato  per  il  linciollo  .  lasio 
il  lenziolo  he  scampete  nudo  perche  DIG  essaudi  la  oratione  di 
iessu  saluando  li  undeci  da  malle  I 


CCXVII. 

222b  Pressero  li  soldati  iuda  he  il  ligorno  non  senza  derissione  . 
perche  elgi  chon  uerita  negando  di  non  essere  iessu  he  li 
soldati  scernendollo  diceuano  ho  signore  no  temere  .  perche 
siamo  uenuti  per  farti  Re  de  issdrahelle  he  ti  habiamo  ligato 
perche  sapiamo  te  richussare  il  reggno  .  Rissposse  iuda  hora 
hauete  persso  il  ceruello,  uoi  sete  uenuti  ha  prendere  iessu 
nazareno  cho  arme  he  lanterne  chome  uno  ladro  .  he  ligato 
hauete  me  che  qui  uia  guidati  per  farmi  Re  .  allora  scampo 
la  pazienza  alii  soldati  he  chom  pugni  he  chalzi  inchominciorno 
ha  chambiare  la  moneta  ha  iuda  he  il  chondussero  chon  furia 

10  Jerusalem   .  ioane    he    pietro    seguitauano   di   lontano   li 
soldati  onde  affermorno  ha  quello  che  scriue  di  hauere  ueduto 
ogni   interogatione   fata   ha  iuda  .   dal   pontiffice   he  da   il 
chonsilgio  di  farissei  che  herano  chonggregati   per  dare  la 

223a  morte  ha  iessu  .  |  onde  iuda  molte  pazie  disse  talmente  che 

f  222**") 

riempiua  hogniuno  di  risso  .  chredendo  che  lui  f ussi  uera- 
mente  iessu  he  che  per  timore  della  morte  fingessi  il  pazzo  • 
onde  li  scribi  li  legorno  chon  una  binda  li  hochij  he  scernedollo 
diceuano  iessu  proffeta  di  nazareni  .  che  chossi  chiamauano 
quelli  che  chredeuano  ha  iessu  .  dici  ha  noi  chi  te  a  perchosso 
he  li  dauano  deli  sciafi  e  sputauano  nella  facia  .  fata  la  matina 
si  chongrego  il  gra  chosilgio  de  scribi  he  uechij  del  popullo  he 

11  pontifice  cho  li  farissei  cerchauano  falssi  tesstimonij  chontra 
di  iuda  chredendo  loro  lui  essere  iessu  .  he  non  trouauano 
qjllo   che   cerchauano   he  che  dicho  li   pontificj    chredeuano 
iuda  essere  iessu  ma  tutti  li  dissepoli  cho  quelo  che  scriue 


JUDAS  TRANSFORMED  473 

We  having  heard  Judas'  saying,  and  seeing  the  multitude  of 
soldiers,  fled  as  biside  ourselves. 

And  John,  who  was  wrapped  in  a  linen  cloth,  awoke  and  fled, 
and  when  a  soldier  seized  him  bythe  linen  cloth  lie  left  the  linen 
cloth  and  fled  naked  J.     For  God  heard  the  prayer2  ofJesus^  and^ 
saved  the  eleven  from  evil 3.  | 

_ 

CCXVII. 

The  soldiers  took  Judas  and  bound  him4,  not  without  derision.  222b 
For  he  truthfully  denied   that  he  was   Jesus;     and  the  soldiers,  (2al 
mocking   him,   said :    '  Sir B,  fear  not,  for  we  are  come  to  make 
thee   king  of  Israel,  and   we  have  bound  thee  because  we  know 
that  thou  dost  refuse  the  kingdom.' 

Judas  answered  :  '  Now  have  ye  lost  your  senses  !  Ye  are 
come  to  take  Jesus  of  Nazareth,  with  arms  and  lanterns  as  [against] 
a  robber ;  and  ye  have  bound  me  that  have  guided  you,  to  make 
me  king ! ' 

Then  the  soldiers  lost  their  patience,  and  with  blows  and  kicks 
they  began  to  flout6  Judas,  and  they  led  him  with  fury  into 
Jerusalem. 

_John  and  Peter  foIlowedjLbejJoldiersjifar  off ;  and  they  affirmed 
to\im  who  writeth  that  they  saw  all  the  examination  that  was 
made  of  Judas  by  the  high  priest,  and  by  the  council  of  the 
Pharisees,  who  were  assembled  to  put  Jesus  to  death.  |  Where-  223a 
upon  Judas  spake  many  words  of  madness,  insomuch  that  (222") 
every  one  was  filled  with  laughter,  believing  that  he  was  really 
Jesus,  and  that  for  fear  of  death  he  was  feigning  madness. 
\V hereupon  the  scribes  bound  his  eyes  with  a  bandage7  and" 
mocking  him  said  :  '  Jesus,  prophet  of  the  Nazarenes  '7  (for  so  they 
called  them  who  believed  in  Jesus),  'tell  us,  who  was  it  that 
smote  thee  ? 8 '  And  they  buffeted  him  and  spat  in  his  face. 

"When  it  was  morning  there  assembled  the  great  council  of 
scribes  and  elders  of  the  people ;  and  the  high  priest  with  the 
Pharisees  sought  false  witness  against  Judas,  believing  him  to 
be  Jesus:  and  they  found  not  that  which  they  sought9.  And 
why  say  I  that  the  chief  priests  believed  Judas  to  be  Jesus'? 
Nay,  all  the  disciples,  with  him  who  writeth,  believed  it ;  and 

1  Cf.  Mark  xiv.  51.  Ambrose,  Chrysostom,  and  Bede  have  the  same 
identification.  2  Cp.  219*  (p.  467}-  3  St'e  John  xviii-  9- 

4   Cp.  John  xviii.  12 — xix.  41  and  parallels.  5  Or  Lord. 

'to  change  money  with.'  7  Cp.  Acts  xxiv.  5.  8  Matt.  xxvi.  67,  68  ; 

Luke  xxii.  64.  9  Cp.  Matt.  xxvi.  59,  60. 


474  THE  GOSPEL  OF  BARNABAS 

questo  chredeua  .  he  de  piu  la  pouera  uergine  madre  di  iessu 
chon  li  suoi  parent!  he  amicj  quessto  chredeuano  talmente  che 
il  dollore  di  ogniuno  hera  inchredibille  .  Viue  DIG  che  cholui 
che  scriue  si  smenticho  di  quanto  li  haueua  deto  iessu  che 
saria  leuato  da  il  monddo  .  he  che  patiria  in  terzza  perssona  . 
223b  he  che  non  moriria  inssino  aprejso  la  fine  del  modo  pero 
andete  inssieme  chon  la  madre  di  iessu  he  ioane  alia  chroce  . 
fece  codursi  auanti  di  lui  ligato  iuda  il  pontifice  he  lo  inte- 
rogo  di  suoi  dissepoli  he  de  la  sua  dotrina  onde  iuda  chome 
fuori  di  se  niente  rispondeua  al  proposito  .  pero  il  pontifice 
il  scongiuro  per  DIG  uiuo  a  de  issdrael  che  li  dicessi  la  uerita  . 
Rissposse  iuda  io  ui  ho  deto  che  io  son  iuda  scariot  che  uia 
promesso  di  dare  nelle  mani  iessu  nazzareno  he  uoi  no  so  chon 
qualle  arte  sete  ussciti  di  uoi  .  che  uollete  ad  ogni  modo  che 

10  sia  iessu  .  Rissposse  il  pontifice  ho  peruersso  sedutore  tu  hai 
inganato  tutto  issdraelle  inchominciando  da   gallilea  insino 
qui  in  ierusalem  cho  la  tua  dotrina  he  falssi  miracholi  .  he 
hora  chredi  f  ugir  il  degno  chastigo  che  ti  chonuie  cho  finger 

11  pazzo  Viue  DIG  a  che  non  lo  scamperai .  he  deto  q^sto  chomado 
alii  suoi  minisstri  che  il  perchotesero  de  sciafi  e  chalzi  per 
modo  che  li  tornassi  lo  intelleto  in  chapo  la  derisione  adonque 

224a  che  li  fecero  li  serai  del  potifice  he  inchre|debile  perche  si 
(233  )  gforzorno  di  noue  inuentione  per  dare  piacere  al  chonsilgio  . 
onde  il  uestirno  da  giocholatore  he  chon  mane  he  piedi  tal 
mente  il  tratorno  che  haueria  fato  chompassione  alii  chananei 
se  lo  hauessero  chossi  ueduto  .  Ma  li  pontifici  he  farisei  he  uechi 
del  popullo  haueuano  tanto  il  chore  loro  inchrudelito  chontra 
di  iessu  .  che  chredendo  loro  che  iuda  fussi  ueramente  iessu  . 
pilgiauano  dileto  uededollo  chossi  tratare,  dapoi  lo  menorno 
liggato  ha  il  presside  il  quale  in  sachreto  amaua  iessu  .  ondde 
lui  chredendo  che  iuda  fussi  iessu  lo  fece  hentrare  nella 
chamera  sua  he  li  parllo  interogandollo  della  chagione  per 
la  quale  li  pontifici  cho  il  populo  lo  haueuano  tradito  nelle  sui 
mani  .  Rissposse  iuda  se  io  ti  dicho  la  uerita  tu  non  mi 


475 

more,  the  poor  virgin  mother  of  Jesus,  with  his  kinsfolk  and 
friends,  believed  it,  insomuch  that  the  sorrow  of  every  one 
was  incredible.  As  God  liveth,  he  who  writeth  forgat  all  that 
Jesus  had  said l :  how  that  he  should  be  taken  up  from  the  world, 
and  that  he  should  suffer  in  a  third  person,  and  that  he  should  not 
die  until  near  I  the  end  of  the  world.  Wherefore  he  went  with  the  223b 

.*-___„ . • f222bj 

mother  of  Jesus  and  with  John  to  the  cross._ 

The  high  priest  caused  Judas  to  be  brought  before  him  bound, 
and  asked  him  of  his  disciples  and  his  doctrine. 

Whereupon  Judas,  as  though  beside  himself,  answered  nothing 
to  the  point.  The  high  priest  then  adjured  him2  by  the  living 
Goda  of  Israel  that  he  would  tell  him  the  truth. 

Judas  answered  :  '  I  have  told  you  that  I  am  Judas  Iscariot, 
who  promised  to  give  into  your  hands  Jesus  the  Nazarene ;  and  ye, 
by  what  art  I  know  not,  are  beside  yourselves,  for  ye  will  have  it 
by  every  means  that  I  am  Jesus.' 

The  high  priest  answered:  'O  perverse  seducer,  thou  hast 
deceived  all  Israel,  beginning  from  Galilee  even  unto  Jerusalem 
here 3,  with  thy  doctrine  and  false  miracles :  and  now  thinkest 
thou  to  flee  the  merited  punishment  that  befitteth  thee  by  feigning 
to  be  mad  ?  As  God  liveth  a,  thou  shalt  not  escape  it ! '  And 
having  said  this  he  commanded  his  servants  to  smite  him  with 
buffetings  and  kicks,  so  that  his  understanding  might  come  back 
into  his  head.  The  derision  which  he  then  suffered  at  the  hands 
of  the  high  priest's  servants  is  |  past  belief.  For  they  zealously  224a 
devised  new  inventions  to  give  pleasure  to  the  council.  So  they  v 
attired  him  as  a  juggler,  and  so  treated  him  with  hands  and  feet 
that  it  would  have  moved  the  very  Canaauites  to  compassion  if 
they  had  beheld  that  sight. 

But  the  chief  priests  and  Pharisees  and  elders  of  the  people 
had  their  hearts  so  exasperated  against  Jesus  that,  believing  Judas 
to  be  really  Jesus,  they  took  delight  in  seeing  him  so  treated. 

Afterwards  they  led  him  bound  to  the  governor,  who  secretly 
loved  Jesus.  Whereupon  he,  thinking  that  Judas  was  Jesus,  made 
him  enter  into  his  chamber,  and  spake  to  him,  asking  him  for 
what  cause  the  chief  priests  and  the  people  had  given  him  into 
his  hands. 

Judas  answered  :  '  If  I  tell  thee  the  truth,  thou  wilt  not  believe 

»  By  the  living  God. 

*  Cp.  aboveTiao-  (p.  259).  *  Cp.  Matt.  rxvi.  63.  3  Cp.  Luke 

xxiii.  5. 


476  THE  GOSPEL  OF  BARNABAS 

chrederai  perche  forsi  sei  inganato  chome  si  trouano  ingganati 
li  pontiffici  he  farissei  .  Rissposse  il  presside  chredendo  che  lui 
uolessi  .  della  leggie  parllare  hora  tu  non  sai  clie  io  non  so 
224b  iudeo  ma  li  pontifici  chon  li  uechi  dello  tuo  pojpulo  ti  hano 
223  '  dato  in  mano  mia  pero  parlaci  la  uerita  azioche  io  fazzia 
quello  che  he  iussto  .  perche  ho  potessta  de  liberarti  he  di 
darti  la  morte  Risspose  iuda  signore  chredimi  che  se  tu  mi 
dai  la  morte  tu  farai  uno  grande  pechato  perche  ammacerai 
uno  inocete  .  essendo  che  io  sono  iudda  isschariot  he  non  iessu 
il  qualle  he  mago  he  cho  la  sua  arte  mia  chossi  trasformato  . 
si  marauilgio  forte  il  presside  quessto  sentendo  che  pero  cer- 
chaua  de  liberarllo  .  Vene  adoque  di  fuori  il  presside  he 
soridendo  disse,  di  dui  chosse  una  he  ad  ogni  modo  per  la 
quale  chostui  non  e  deggno  di  morte  ma  sibene  di  chom- 
passione  .  chostui  dice  disse  il  presside  di  non  essere  iessu 
ma  uno  certo  iuda  che  chodusse  la  millitia  per  prendere  iessu 
he  dice  che  iessu  gallileo  auerlo  cho  sua  arte  magicha  chossi 
trasformato  .  pero  se  questo  he  uero  saria  grande  pechato 
in  ammazarlo  essendo  che  lui  saria  innocente  .  Ma  se  lui 
225a  he  iessu  he  niega  certo  he  che  lui  I  ha  persso  Io  intelleto 

(224&) 

pero  saria  hempio  Io  hammazzare  uno  pazzo  .  chridorno 
chon  strepito  li  potifici  he  uechij  del  popullo  chon  li  scribi 
he  farisei  dicendo  elgie  iessu  nazareno  che  noi  il  chonosciamo 
perche  se  lui  non  fussi  il  malfator  noi  non  Io  haueressimo  dato 
nelle  tui  mani  .  ne  he  pazzo  elgi  ma  sibene  malligno  perche 
chon  quessta  arte  cercha  di  scamparci  di  mani  he  saria  . 
pegiore  la  seditione  che  lui  solleuaria  fugendo  che  la  prima  . 
pillato  che  quessto  hera  il  nome  de  il  presside  per  leuarssi 
talle  chasso  delle  mani  disse  .  chostui  he  gallileo  he  herode 
he  Re  di  gallilea  onde  non  si  apartiene  ha  me  di  iudichare 
talle  chasso  pero  menatello  ha  herrode  .  chondusero  hadonque 
iuda  da  herode  il  qualle  logo  tempo  dessiderato  haueua  che 
iessu  li  anddassi  ha  chasa  .  ma  iessu  giamai  li  uollse  andare 
in  chassa  perche  hera  herode  gentille  che  addoraua  li  dei  falsi 
225b  he  buggiardi  .  uiuendo  sechondo  le  genti  inmolde  .  hora 

b 


JUDAS  BEFORE  PILATE  477 

me 1 ;  for  perchance  thou  art  deceived  as  the  (chief)  priests  and 
the  Pharisees  are  deceived.' 

The  governor    answered    (thinking   that    he    wished    to   speak 
concerning  the  Law) :   '  Now  knowest  thou  not  that  I  am  not  a 
Jew  1 2  hut  the  (chief)  priests  and  the  elders  of  thy  |  people  have  224'1 
given  thee  into  my  hand ;  wherefore  tell  us  the  truth,  that  I  may  ^223  •* 
do  what  is  just.     For  I  have  power  to  set  thee  free  and  to  put 
thee  to  death  V 

Judas  answered :  '  Sir,  believe  me,  if  thou  put  me  to  death,  thou 
shalt  do  a  great  wrong,  for  thou  shalt  slay  an  innocent  person ; 
seeing  that  I  am  Judas  Iscariot,  and  not  Jesus,  who  is  a  magician, 
and  by  his  art  hath  so  transformed  me.' 

When  he  heard  this  the  governor  marvelled  greatly 4,  so  that 
he  sought  to  set  him  at  liberty.  The  governor  therefore  went 
out,  and  smiling  said :  '  In  the  one  case,  at  least,  this  man  is 
not  worthy  of  death,  but  rather  of  compassion.'  '  This  man  saith,' 
said  the  governor,  '  that  he  is  not  Jesus,  but  a  certain  Judas  who 
guided  the  soldiery  to  take  Jesus,  and  he  saith  that  Jesus  the 
Galilean  hath  by  his  art  magic  so  transformed  him.  Wherefore, 
if  this  be  true,  it  were  a  great  wrong  to  kill  him,  seeing  that 
he  were  innocent.  But  if  he  is  Jesus  and  denieth  that  he  is, 
assuredly  he  |  hath  lost  his  understanding,  and  it  were  impious  225a 
to  slay  a  madman/  (224a) 

Then  the  chief  priests  and  elders  of  the  people,  with  the  scribes 
and  Pharisees,  cried  out  with  shouts,  saying :  '  He  is  Jesus  of 
Nazareth,  for  we  know  him ;  for  if  he  were  not  the  malef  ictor 
we  would  not  have  given  him  into  thy  hands.  Nor  is  he  mad; 
but  rather  malignant,  for  with  this  device  he  seeketh  to  escape 
from  our  hands,  and  the  sedition  that  he  would  stir  up  if  he 
should  escape  would  be  worse  than  the  former.' 

Pilate  (for  such  was  the  governor's  name),  in  order  to  rid 
himself  of  such  a  case,  said :  '  He  is  a  Galilean,  and  Herod  °  is 
king  of  Galilee :  wherefore  it  pertaineth  not  to  me  to  judge  such 
a  case,  so  take  ye  him  to  Herod.' 

Accordingly  they  led  Judas  to  Herod,  who  of  a  long  time  had 
desired  that  Jesus  should  go  to  his  house.  But  Jesus  had  never 
been  willing  to  go  to  his  house,  because  Herod  was  a  Gentile,  and 
adored  the  false  and  lying  gods,  living  after  the  manner  of  the 
unclean  Gentiles.  I  Now  when  Judas  had  been  led  thither,  Herod  225b 

(224") 

1  Cp.  John  viii.  46.  2  John  xviii.  35.  *  John  xix,  10. 

4  Cp.  Matt,  xxvii.  14.  *  Cp.  Luke  xxiii.  7-12. 


478  THE  GOSPEL  OF  BARNABAS 

essendo  hiui  chonduto  iuda  herrode  lo  interogo  di  molte 
chosse  alle  qualli  iuda  risspondeua  chosse  senzza  propossito 
negando  di  essere  iessu  .  allora  herode  lo  scernite  chon  tutta 
la  sua  chorte  he  fecello  uesstire  de  biancho  chome  si  ueste  li 
stolti  he  lo  rimandete  ha  pillato  .  dicendoli  no  manchare 
di  iustitia  al  popullo  de  issdraelle  .  he  questo  scrisse  herode 
perche  li  pontifici  he  scribi  he  li  farisei .  li  donorno  una  bona 
quantita  di  danari  .  il  presside  hauendo  intesso  quessto  da  u 
seruo  di  herode  la  chossa  per  uadagnare  hanchora  lui  danari 
fingeua  di  uollere  liberare  iuda  .  onde  lo  fece  flagellare  dalli 
suoi  serui  li  qualli  furno  dali  scribi  pagati  per  ammazarlo 
sotto  li  flaggeli  .  ma  DIG  che  haueua  dechretato*  il  sucesso 
risseruete  iuda  alia  chroce  azioche  elgi  riceuesse  quela  horida 
morte  che  ad  altri  uenduto  haueua  .  non  il  lasete  morire  iuda 
226a  sotto  li  flagelli  nonstante  che  |  li  soldati  talmente  il  flagelorno 
'225  '  che  pioueua  sangue  la  sua  uitta  .  onde  per  scerno  il  uestirno 
di  una  uechia  uesste  di  purpora  dicendo  loro  elgie  choueniente 
allo  nouo  Re  nostro  .  di  uestirlo  he  inchoronarllo  onde  pressero 
spini  he  fecero  una  chorona  chome  li  Re  portano  in  chapo  di 
horo  he  pietre  preciosse  .  he  quella  chorona  de  spini  possero 
sopra  il  chapo  di  iuda  dandoli  in  mano  per  sephtro  una  chana 
he  fecionlo  sedere  in  locho  alto  .  al  qualle  andauano  auanti  li 
soldati  inclinandossi  per  scerno  salutandolo  Re  de  iudei  .  he 
esstendeuano  la  mano  per  riceuere  doni  chome  chostumano  li 
noui  Re  di  donare  .  onde  no  riceuedo  niente  perchoteuano 
iuda  dicendo  hora  chome  sei  inchoronato  stolto  Re  se  non  uoi 
paggare  li  soldati  he  seruitori  tuoi  .  Vedendo  li  pontifici  chon 
li  scribi  he  farissei  iuda  non  morire  per  li  flagelli  temendo  loro 
che  pillato  non  lo  lasiasse  libero  .  fecero  dono  di  danari  al 
226b  presside  il  qualle  |  hauendo  riceuto  dete  iuda  per  reo  di 
(225b)  morte  alii  scribi  he  farissei  .  onde  chon  lui  chondanorno  dui 
ladri  alia  morte  della  chroce  .  onde  il  chondussero  allo  monte 
chaluario  doue  si  sospendeuano  li  malfatori  he  hiuui  lo 
chrucifissero  nudo  per  maggiore  scerno  .  iuda  ueramente 


a  pU^il  jj  4i)l. 


JUDAS  SCOURGED  AND  MOCKED  479 

asked  him  of  many  things,  to  which  Judas  gave  answers  not  to 
the  purpose,  denying  that  he  was  Jesus. 

Then  Herod  mocked  him,  with  all  his  court,  and  caused  him 
to  be  clad  in  white  as  the  fools  are  clad,  and  sent  him  back  to 
Pilate,  saying  to  him,  '  Do  not  fail  in  justice  to  the  people  of 
Israel ! ' 

And  this  Herod  wrote,  because  the  chief  priests  and  scribes 
and  the  Pharisees  had  given  him  a  good  quantity  of  money.  The 
governor  having  heard  that  this  was  so  from  a  servant  of  Herod, 
in  order  that  he  also  might  gain  some  money,  feigned  that  he 
desired  to  set  Judas  at  liberty.  Whereupon  he  caused  him  to 
be  scourged  by  his  slaves,  who  were  paid  by  the  scribes  to  slay 
him  under  the  scourges.  But  God,  who  had  decreed a  the  issue, 
reserved  Judas  for  the  cross,  in  order  that  he  might  suffer  that 
horrible  death  to  which  he  had  sold  another.  He  did  not  suffer 
Judas  to  die  under  the  scourges,  notwithstanding  that  |  the  soldiers  226a 
scourged  him  so  grievously  that  his  body  rained  blood.  There-  (225  ) 
upon,  in  mockery  they  clad  him  in  an  old  purple  garment,  saying : 
'  It  is  fitting  to  our  new  king  to  clothe  him  and  crown  him ' : 
so  they  gathered  thorns  and  made  a  crown1,  like  those  of  gold  and 
precious  stones  which  kings  wear  on  their  heads.  And  this  crown 
of  thorns  they  placed  upon  Judas'  head,  putting  in  his  hand  a 
reed  for  sceptre,  and  they  made  him  sit  in  a  high  place.  And 
the  soldiers  came  before  him,  bowing  down  in  mockery,  saluting 
him  as  King  of  the  Jews.  And  they  held  out  their  hands  to 
receive  gifts,  such  as  new  kings  are  accustomed  to  give ;  and 
receiving  nothing  they  smote  Judas,  saying:  'Now,  how  art  thou 
crowned,  foolish  king,  if  thou  wilt  not  pay  thy  soldiers  and 
servants  1 ' 

The  chief  priests  with  the  scribes  and  Pharisees,  seeing  that 
Judas   died   not  by  the  scourges,  and  fearing  lest  Pilate   should 
set  him  at  liberty,  made  a  gift  of  money  to  the  governor,  who  | 
having   received   it  gave   Judas   to   the   scribes   and  Pharisees  as  226b 
guilty  unto  death2.    Whereupon  they  condemned  two  robbers  with  (22$  ) 
him  to  the  death  of  the  cross. 

So  they  led  him  to  Mount  Calvary,  where  they  used  to  hang 
malefactors,  and  there  they  crucified  him  naked,  for  the  greater 
ignominy. 

a  God  is  avenging. 


1  Matt,  xxvii.  29  and  parallels.  2  Cp.  Matt.  xxvi.  66. 


480  THE  GOSPEL  OF  BARNABAS 

non  faceua  altro  che  chridare  DIG  perche  mi  hai  habandonato 
essendo  che  elgie  fuggito  il  malfatore  he  io  son  ha  torto  morto  . 
in  uerita  dicho  che  tanto  hera  simille  la  uoce  he  la  facia  chon 
la  perssona  di  iuda  ha  iessu  che  li  dissepoli  suoi  he  chredenti  . 
in  tutto  chredeuano  lui  essere  iessu  onde  parte  si  partirno 
dalla  dotrina  di  iessu  chredendo  loro  che  iessu  fussi  falsso 
profeta  .  he  che  chon  arte  magicha  hauessi  fato  li  miracholi 
che  fece  perche  iessu  haueua  deto  che  lui  non  moriria  insino 
hapresso  la  fine  del  monddo  .  perche  ha  quel  tempo  saria 
stato  leuato  dal  modo  ma  quelli  che  restorno  stabilli  nella 
dotrina  di  iessu  loro  herano  .  tanto  circordati1  da  dollore 
227a  uedenjdo  loro  morire  cholui  che  in  tutto  hera  simille  ha 
(226*)  jessu  cjje  non  sj  harechordauano  quanto  deto  haueua  iessu  . 
pero  in  chompagnia  della  madre  di  iessu  andorno  al  monte 
chaluario  he  stetero  non  sollo  pressenti  alia  morte  di  iuda 
sempre  piangendo  .  ma  per  uia  de  nichodemo  he  iosefo  di 
abarimatia  impetrorno  da  il  presside  il  chorpo  di  iuda  per 
sepellirlo  .  onde  il  leuorno  di  chroce  cho  talle  pianto  che 
certamente  niuno  il  chrederia  he  lo  sepellirno  nello  monu- 
mento  nouo  di  iosef  .  auedollo  inuolto  cho  cento  lire  di 
preciosso  onguento  . 

CCXVIII. 

Ritornossi  ha  chassa  ogniuno  .  cholui  che  scriue  cho  ioane 
he  iachobo  suo  fratello  andorno  chon  la  madre  di  iessu  in 
nazaret  .  quelli  dissepolli  che  non  temeuano  DIO  andorno  he 
di  note  roborno  il  chorpo  di  iuda  he  lo  nasscosero  spargendo 
fama  che  iessu  hera  rissuscitato  onde  pero  molta  chonfussione 
227b  naque  .  |  pero  il  pontiffice  chomando  sotto  pena  di  hanatema 
che  ueruno  parllassi  di  iessu  nazareno  che  pero  .  naque  una 
perssechutione  grande  he  molti  furno  lapidati  molti  basstonati 
he  molti  scaziati  dalla  patria  .  perche  non  poteuano  tacere  di 
talle  chossa  .  peruene  la  noua  in  nazaret  chome  iessu  loro 
citadino  morto  in  chroce  hera  rissuscitato  .  onde  cholui  che 
scriue  prego  la  madre  di  iessu  che  si  chontentassi  di  lassiare  il 
pianto  perche  suo  fiollo  hera  risuscitato  .  quessto  sentedo  la 

1  So  MS.  :  conj.  circondati. 


JUDAS  CRUCIFIED  481 

Judas  truly  did  nothing  else  but  cry  out :  '  God,  why  hast  thou 
forsaken  me1,  seeing  the  malefactor  hath  escaped  and  I  die 
unjustly  1 ' 

Verily  I  say  that  the  voice,  the  face,  and  the  person  of  Judas 
were  so  like  to  Jesus,   that   his   disciples  and   believers   entirely 
believed  that  he  was  Jesus2;  wherefore  some  departed  from  the 
doctrine  of  Jesus,  believing  that  Jesus  had  been  a  false  prophet, 
and  that  by  art  magic  he  had  done  the  miracles  which  he  did : 
for  Jesus  had  said  that  he  should  not  die  till  near  the  end  of  the       ,, 
world ;    for    that    at  that  time   he  should   be   taken  away   from      woXM  U^. 
the      *^^ 


But  they  that  stood  firm  in  the  doctrine  of  Jesus  were  so 
encompassed  with  sorrow,  seeing  |  him  die  who  was  entirely  2271 
like  to  Jesus,  that  they  remembered  not  what  Jesus  had  said.  C226*) 
And  so  in  company  with  the  mother  of  Jesus  they  went  to  Moui.t 
Calvary,  and  were  not  only  present  at  the  death  of  Judas,  weeping 
continually,  but  by  means  of  Nicodemus  and  Joseph  of  Abari- 
mathia3  they  obtained  from  the  governor  the  body  of  Judas,  to 
bury  it.  Whereupon,  they  took  him  down  from  the  cross  with 
such  weeping  as  assuredly  no  one  would  believe,  and  buried  him 
in  the  new  sepulchre  of  Joseph ;  having  wrapped  him  up  in 
an  hundred  pounds  of  precious  ointments. 

CCXVIII. 

They  returned  each  man  to  his  house.  He  who  writetb,  with 
John  and  James  his  brother,  went  with  the  mother  of  Jesus  to 
Nazareth. 

Those   disciples4   who   did   not   fear  God  went  by  night  [and] 
stole  the  body  of  Judas  and  hid  it,  spreading  a  report  that  Jesus 
was  risen  again ;  whence  great  confusion  arose.  |  The  high  priest  2271' 
then  commanded,  under  pain  of  Anathema,  that  no  one  should  talk  v336 
of  Jesus  of  Nazareth.     And  so   there  arose   a  great   persecution, 
and  many  were  stoned  and  many  beaten,  and  many  banished  from 
the  land,  because  they  could  not  hold  their  peace  on  such  a  matter. 

The  news  reached  Nazareth  how  that  Jt  sus,  their  fellow-citizen, 
having  died  on  the  cross  was  risen  again.  Whereupon,  he  that 
writeth  prayed  the  mother  of  Jesus  that  she  would  be  pleased 


1  Cp.  Matt,  xxvii.  46  ;  Mark  xv.  34.  2  The  Spanish  version  mak<\s 

an  exception  of  Peter,  see  p.  Introduction.  s  Cp.  John  xix.  38  sqq. 

4  Cp.  and  contrast  Matt,  xxvii.  62-6  and  xxviii.  11-15. 

RA.QO  I  i 


482  THE  GOSPEL  OF  BARNABAS 

uergine  maria  piangendo  disse  andiamo  in  ierussalem  ha 
trouare  mio  fiollo  che  .  io  moriro  uollentieri  quando  lo  hauero 
ueduto  . 

CCXIXa 

Ritorno  la  uergine  chon  cholui  che  scriue  he  iachobo  he 
ioane  in  ierusalem  .  quel  giorno  nel  qualle  uscite  il  dechreto 
del  pontifice  pero  la  uergine  che  temeua  DIG  sebene  chonosseua 
228*  il  dechreto  del  ponti|fice  iniussto  .  essa  chomando  ha  cholloro 
237  '  che  ha'ntauano  chon  lei  che  si  smentichassero  suo  fiollo  .  hora 
chome  ressto  ogniuno  mo  che  chonossce b  il  chore  di  homeni 
sa  che  fra  il  dollore  della  morte  diuda  che  noi  chredeuamo 
iessu  maesstro  nosstro  essere  .  he  fra  il  dessiderio  di  uederllo 
rissuscitato  ci  sconssumauano  chon  la  madre  di  iessu  pero  li 
angiolli  chusstodi  di  maria  uergine  asscesero  al  terzo  ciello  . 
doue  iessu  staua  in  chompagnia  di  angiolli  he  li  rinontiorno 
il  tutto  onde  iessu  prego  DIG  che  li  dessi  potere  di  uedere 
la  madre  sua  cho  li  suoi  disscepolli  .  allora  il  misserichordiosso 
DIG  c  chomando  ha  quatro  fauoriti  angiolli  suoi  che  sono  . 
Gabriello,  michaele,  Rafaelle  he  Vriello  che  loro  portassero 
iessu  in  chassa  della  madre  sua  he  hiuui  il  chustodissero 
per  tre  giorni  chontinui  .  lassandollo  solamente  uedere  ha 
cholloro  che  chredeuano  alia  sua  dotrina  .  peruene  iessu 
228b  circhondato  da  ssplendore  nella  stantia  doue  j  maria  uergine 
^227  '  chon  dui  sui  sorelle  he  marta  chon  maria  magdallena  .  he 
lazaro  chon  cholui  che  scriue  he  ioane  chon  iachobo  et  pietro 
dimorauano  .  onde  per  timore  chasscorno  chome  morto  pero 
iessu  leuo  la  madre  chon  li  altri  di  terra  dicendo  .  non  temete 
perche  io  son  iessu  he  non  piangete  perche  son  uiuo  he  non 
morto  .  stete  ogniuno  grande  tepo  chome  fuori  di  sse  per  la 
pressenzza  di  iessu  perche  ad  ogni  modo  loro  chredeuano  che 
iessu  fussi  morto  .  Quando  la  uergine  piangendo  disse  hora  di 
a  me  filgiolo  perche  hauendoti  dato  DIG  potessta  d  di  rissuscitare 


b  *JLc 
4)1.  d     k*-.  4)1. 


JESUS  APPEARETH  TO  HIS  FRIENDS  483 

to  leave  off  weeping,  because  her  son  was  risen  again.  Hearing 
this,  the  Virgin  Mary,  weeping,  said :  '  Let  us  go  to  Jerusalem 
to  find  my  son.  I  shall  die  content  when  I  have  seen  him.' 


CCXIX*. 

The  Virgin  returned  to  Jerusalem  with  him  who  writeth,  and 
James  and  John,  on  that  day  on  which  the  decree  of  the  high 
priest  went  forth. 

Whereupon,  the  Virgin,  who   feared  God,  albeit  she  knew  the 
decree  of  the   high  priest  |  to   be  unjust,  commanded  those  who  228a 
dwelt    with    her   to    forget    her    son.     Then    how    each    one   was  (-221^ 
affected  !— God  who  discerneth  b  the  heart  of  men  knoweth  that 
between  grief  at  the  death  of  Judas   whom  we    believed  to   be 
Jesus  our  master,  and  the  desire  to  see  him  risen  again,  we,  with 
the  mother  of  Jesus,  were  consumed. 

So  the  angels  that  were  guardians  of  Mary  ascended  to  the 
third  heaven,  where  Jesus  was  in  the  company  of  angels,  and 
recounted  all  to  him. 

Wherefore  Jesus  prayed  God  that  he  would  give  him  power 
to  see  his  mother  and  his  disciples.  Then  the  merciful  Godc 
commanded  his  four  favourite  angels  l,  who  are  Gabriel,  Michael, 
Rafael,  and  Uriel,  to  bear  Jesus  into  his  mother's  house,  and  there 
keep  watch  over  him  for  three  days  continually,  suffering  him 
only  to  be  seen  by  them  that  believed  in  his  doctrine. 

Jesus  came,   surrounded  with  splendour,  to  the  room  where   | 
abode   Mary   the  Virgin   with   her  two  sisters,   and   Martha  and  228h 
Mary  Magdalen,   and  Lazarus,  and   him   who  writeth,  and  John  ^221^ 
and  James  and  Peter.     Whereupon,  through  fear  they  fell  as  dead. 
And  Jesus  lifted  up  his  mother  and  the  others  from  the  ground, 
saying :  '  Fear  not,  for  I  am  Jesus ;  arid  weep  not,  for  I  am  alive 
and  not  dead.'     They  remained  every  one  for  a  long  time  beside 
himself  at   the  presence    of  Jesus,   for   they   altogether   believed 
that  Jesus  was  dead.     Then  the  Virgin,  weeping,  said  :  '  Tell  me, 
my  son,  wherefore  God,  having  given  thee  power  d  to  raise  the  dead, 


*  Chapter  on  the  descent  of  Jesus  (from  heaven)  to  the  children  of 
Mary.          b  God  knows.          c  God  the  merciful.          d  God  gives. 


1  Cp.  above,  56*  (p.  127)  and  32ib  (p.  471). 

i  i  2 


484  THE  GOSPEL  OF  BARNABAS 

li  morti  .  ti  lasso  chossi  morire  chon  uergogna  di  tuoi  parent! 
he  hamici  he  chon  uerg-ogna  della  tua  dotrina  che  pero  . 
ojrniuno  che  ti  amma  he  stato  chome  morto  . 


CCXXa. 

Risspose  iessu  abrazando  la  madre  b  .  chredetimi  madre 
229*  perche  in  uerita  ui  dicho  che  io  non  sono  giajmai  morto  . 
^aa  '  perche  DIG  mia  rissemato  °  hapresso  la  fine  del  monddo  he 
deto  questo  .  elgi  prego  li  quatro  anggioli  che  si  scoprissero 
he  dessero  tesstimonio  chome  hera  passata  la  chossa  .  onde 
si  scoprirno  li  angioli  chome  quatro  solli  risplendenti  per 
modo  che  per  timore  di  nouo  ogniuno  chassco  chome  morto  . 
allora  iessu  dete  quatro  lincioli  alii  angioli  azioche  si  cho- 
prissero  perche  li  potessero  uedere  he  sentire  ha  parllare  .  la 
madre  chon  li  chompagni  he  leuato  ogniuno  li  chonfforto 
dicendo  .  quessti  sono  li  ministri  di  DIG  gabriello  che 
anontia  li  sachreti  di  DIG  .  Michalle  che  chonbate  chontra 
li  innimici  di  DIG  .  Rafaello  che  riceue  le  anime  di  cholloro 
che  moreno  .  he  Vriello  che  chiamera  ogniuno  al  iuditi.o 
di  Diod  lo  ultimo  giorno  .  Narorno  allora  li  quatro  angioli 
alia  uergine  chome  DIG  haueua  mandate  per  iessu  he  chome 
haueua  trasformato  iuda  .  azioche  elgi  riceuessi  quella  pena 
che  haueua  uenduto  ha  altri  .  Disse  allora  cholui  che  scriue  ho 
22  9b  maesstro  he  mi  licito  dimandarti  hora  chome  mi  hera  licito 
'  quando  habitaui  chon  noi  .  Rissposse  iessu  dimanda  quello 
che  ti  piaze  ho  barnaba  che  io  ti  risspondero  .  disse  allora 
cholui  che  scriue  ho  maesstro  essendo  DIG  misserichordiosso  6 
perche  chossi  cia  tormentati  facendoci  chredere  te  essere 
morto  .  he  la  tua  madre  chossi  tia  pianto  che  e  sstata  uicina 
ha  morire  .  he  tu  che  sei  santo  di  DIG  tia  DIG  lassiato  chasscare 
quessta  infamia  che  tu  sij  stato  ammazato  fra  ladroni  sul 


- 


^i  51  ;>  ui 

4)1. 


JESUS  AND  THE  FOUR  ANGELS  485 

suffered  thee  to  die,  to  the  shame  of  thy  kinsfolk  and  friends, 
and  to  the  shame  of  thy  doctrine?  For  every  one  that  loveth  thee 
hath  been  as  dead.' 


CCXX  a. 

Jesus  replied,  embracing  his  mother  b  :   '  Believe  me,  mother,  for 
verily  I  say  to  thee  that  I  have  not  been  |  dead  at  all ;    for  God  229;i 
hath  reserved  mej^ tiUjiear  the  end  of  the  world^'     And  having  -228 
said   this   he   prayed   the   four   angels   that  they  would  manifest 
themselves,  and  give  testimony  how  the  matter  had  passed. 

Thereupon  the  angels  manifested  themselves  like  four  shining 
suns,  insomuch  that  through  fear  every  one  again  fell  down  as 
dead. 

Then  Jesus  gave  four  lineri  cloths  to  the  angels  that  they  might^, 
cover  HiemTeTves7  in   order   that  they   might  be  seen^nd_Jieaid — 
"^o  speak  by  Ms  mother  and  Tier  companions.^  Snd  having  lifted 
up  each  one,  he  comforted  them,  saying :   '  These  are  the  ministers 
of  God  :    G n.1  >ru'1  ,_wlmannouncfith   God's   secrets  ;    Michael,  who          f\ 
fightcth  against  God^Penemies  ;  ^Rafael,   who  receiveth  the  soul?'        \*fr\\S^ 
of  them   that   die;    and   Uriel,   wluPwilTcall   every  6ne^to "the    _^~J*- — 
^fiulgement  of  God  d  jT~th~e~~lasT  day.' 

mi-  TbeirthVlour  angels  narrated  tothe  Virgin  how  God  had  sent 
for  Jesus,  and  had  transformed  Judas,  that  he  might  suffer  the 
punishment  to  which  he  had  sold  another. 

Then  said  he  who  writeth  :  '  O  Master,  is  it  |  lawful  for  me  to  2291' 
question  thee  now,  as  it  was  lawful  for  me  when  thou  dwelledst   22 
with  us  ] ' 

Jesus  answered  :  '  Ask  what  thou  pleasest,  Barnabas,  and  I  will 
answer  thee.' 

Then  said  he  who  writeth :  '  0  Master,  seeing  that  God  is 
merciful  e,  wherefore  hath  he  so  tormented  us,  making  us  to  believe 
that  thou  wert  dead  1  and  thy  mother  hath  so  wept  for  thee  that 
she  hath  been  nigh  to  death  ;  and  thou,  who  art  an  holy  one 
of  God,  on  thee  hath  God  suffered  to  fall  the  calumny  that  thou 
wert  slain  amongst  robbers  on  the  Mount  Calvary1? ' 


a  Chapter.  b  Said  Jesus  to  his  mother,  I  am  living  and 

shall  not  die  (and  God  has  given  me  a  long  life),  save  a  little  before  the 

end  of  the  world.      hide.  c  God  guards.                     d  God  is  wise. 
e  God  the  merciful. 


486  THE  GOSPEL  OF  BARNABAS 

monte  chaluario  .  Rissposse  iessu  ho  barnaba  chredimi  che 
ogni  pechato  per  pichollo  che  sia  DIG  il  punissea  chon  pena 
grande  .  essendo  che  DIG  he  offesso  nel  pechato  onde  ammando- 
mi  la  mia  madre  he  li  fidelli  cho  mei  dissepoli  uno  pocho  di 
ammore  terreno  .  il  iussto  DIO  ha  uolluto  punireb  quessto 
ammore  chon  il  pressente  dollore  azioche  non  sia  punito  nelle 
fiami  infernalli  .  he  me  che  innocente  son  stato  nel  mondo 
hauendomi  li  homeni  chiamato  DIG  he  fiollo  di  DIG  .  DIG  per 
2SOa  non  farmi  scernire  dalli  demonij  il  giorno  |  de  il  iuditio  .  ha 
(2Z9*)  uolluto  che  io  sia  scernito  dali  homeni  nel  monddo  chon  la 
morte  di  iuda  facendo  chredere  ad  ogniuno  che  io  sia  inorto 
sula  chroce  .  onde  quessto  scerno  durera  inssino  alia  uenuta 
di  machometo  nontio  di  DIOC  .  il  quale  uenendo  al  modo 
sganera  ogniuno  che  chrederano  alia  legie  di  DIO  di  quessto 
ingano  .  auendo  deto  quessto  iessu  disse  iussto  sei  signore  DIG 
nosstro  d  perche  ha  te  sollo  si  apartiene  honore  he  gloria  senzza 
fine  . 

CCXXI. 

He  uoltatossi  iessu  ha  cholui  che  scriue  disse  guarda 
barnaba  .  che  ad  ogni  modo  tu  scriua  Io  euangelio  mio  in 
tutto  quello  che  he  successo  per  la  mia  habitatione  nel  modo  . 
he  scriui  similmente  quello  che  he  hochorsso  ha  iuda  azioche 
li  fidelli  si  sganino  e  ogniuno  chredi  alia  uerita  .  Risspose 
cholui  che  scriue  il  tutto  faro  piazendo  ha  Dioe  ho  maesstro 
ma  chome  sia  sucesso  ha  iuda  no  Io  so  perche  non  ho  ueduto 
23Cb  il  tujtto  .  Rissposse  iessu  quiui  sono  ioane  he  pietro  che  il 
229  '  tutto  han  ueduto  e  loro  ti  dirano  ehome  he  passato  il  tutto 
he  dapoi  iessu  chomado  che  douessimo  chiamare  li  fideli  suoi 
dissepoli  .  azioche  Io  uedesero  che  pero  chongregorno  iachobo 
he  ioane  li  sete  dissepoli  cho  nichodemo  he  iosef  he  molti  altri 
delli  setantadui  he  mangiorno  chon  iessu  .  il  terzo  giorno 
iessu  disse  andate  al  monte  olliueto  chon  mia  madre  che 
hiuui  saliro  di  nouo  al  ciello  uedendo  uoi  chi  me  portera 


b   Jisil  )'*   41)1.  c  41)1 

41)1.  e    41)1    Li         \. 


JESUS  CHARGETH  BARNABAS  TO  WRITE   487 

Jesus  answered  :  '  Believe  me,  Barnabas,  that  every  sin,  however 
small  it  be,  God  punisheth  a  with  great  punishment,  seeing  that  God 
is  offended  at  sin.  Wherefore,  since  my  mother  and  my  faithful 
disciples  that  were  with  me  loved  me  a  little  with  earthly  love, 
the  righteous  God  hath  willed  to  punish  b  this  love  with  the  present 
grief,  in  order  that  it  may  not  be  punished  in  the  flames  of  hell. 
And  though  I  have  been  innocent  in  the  world,  since  men  have 
called  me  ';  God,"  and  "  Son  of  God,"  God,  in  order  that  I  be 
not  mocked  of  the  demons  on  the  day  |  of  judgement,  hath  willed  230a 
that  I  be  mocked  of  men  in  this  world  by  the  death  of  Judas,  (229*) 
making  all  men  to  believe  that  I  died  upon  the  cross.  And 
this  mocking  shall  continue  until  the  advent  of  Mohammed,  the 
messenger  of  Godc,  who,  when  he  shall  come,  shall  reveal  this 
deception  to  those  who  believe  in  God's  law.' 

Having  thus  spoken,  Jesus  said  :  '  Thou  art  just,  O  Lord  our 
Godd,  because  to  thee  only  belongeth  honour  and  glory  without 
end.' 

CCXXI. 

And  Jesus  turned  himself  to  him  who  writeth,  and  said :  '  See, 
Barnabas,  that  by  all  means  thou  write  my  gospel  concerning1  all 
that  hath  happened  through  my  dwelling  in  the  world.  And 
write  in  like  manner  that  which  hath  befallen  Judas,  in  order  that 
the  faithful  may  be  undeceived,  and  every  one  may  believe 
the  truth  V 

Then  answered  he  who  writeth  :    '  All  will  I  do,  if  God  will «, 

0  Master;    but   how   it  happened   unto  Judas,  I  know  not,  for 

1  saw  not  all.'  | 

Jesus  answered:   'Here  are  John  and  Peter  who  have  seen  all,  2301' 
and  they  will  tell  you  all  that  has  passed.' 

And  then  Jesus  commanded  us  to  call  his  faithful  disciples  that 
they  might  see  him.  Then  did  James  and  John  call  together  the 
seven  disciples  with  Nicodemus  and  Joseph,  and  many  others  of 
the  seventy-two,  and  they  ate  with  Jesus. 

The  third  day  Jesus  said  :  '  Go  to  the  Mount  of  Olives  with  my 
mother,  for  there  will  I  ascend  again  unto  heaven,  and  ye  will  see 
who  shall  bear  me  up/ 

•  God  punishes.  b  God  is  avenging.  c  Mohammed,  the 

prophet  of  God.  d  God  is  sovereign  and  just.  e  If  God  wills. 

i  Lit.  in,  2  Cp.  above,  3*  (p.  3). 


488  THE  GOSPEL  OF  BARNABAS 

al  ciello  .  andorno  adonque  ogniuno  ecceto  deli  setatadui 
dissepoli  uinticinque  11  quali  per  timor  herano  fugiti  in 
damassco  .  stando  ogniuno  in  oratione  allora  di  mezogiorno 
uene  iessu  chon  grande  moltitudine  di  angioli  che  benediceuano 
DIG  .  onde  da  il  splendore  della  facia  sua  si  spauetorno  ogniuno 
he  chasscorno  chon  la  fazia  in  terra  onde  iessu  leuatili  li 
choforto  diced o  .  no  uolgiate  temere  perche  io  sono  il  uosstro 
maesstro  he  riprese  molti  che  chredeuano  lui  essere  morto 
231a  he  rissuscitato  |  dicendo  .  adonque  teniteme  he  DIG  per 
*° '  bugiardo  perche  DIG  mia  choncesso a  che  io  uiua  insino  ha- 
presso  alia  fine  del  monddo  sichome  ui  dissib  .  he  ue  dicho 
che  io  no  son  morto  ma  iuda  traditor  he  morto  guardatiue  che 
satana  fara  ogni  sforzo  per  inganarui  onde  fate  si  che  siate 
mei  tesstimonij  in  tutto  issdraelle  he  per  tutto  il  mondo  . 
di  quanto  hauete  udito  he  ueduto  he  deto  quessto  prego 
DIG  per  sallute  de  fidelli  he  per  chonuerssione  di  pechatori  . 
finita  la  horatione  elgi  abracio  la  madre  dicendo  dati  pace 
ho  madre  mia  he  ripossati  in  DIG  chreatore0  tuo  he  mio  .  he 
deto  questo  si  uolto  alii  dissepoli  dicendo  la  gratia  he  misseri- 
chordia  di  DIG  resti  chon  uoi  onde  deto  questo  .  li  quatro 
angiolli  uissibilmente  Io  solleuorno  al  ciello  . 

CCXXIL 

Parti  to  iessu  .  si  diuisse  per  diuersse  parte  de  isdrahelle  he 
231b  del   monddo  li  dissepoli  .  he  la  uerita    ho|diata  da  sattana 
230  '  fu  persseguitata  dalla  buggia  chome  tutauia  si  troua  .  perche 
alchuni  malli  homeni  sotto  pretessto  di  dissepolli  predichauano 
iessu  essere  morto  he   non  rissuscitato  .  altri  predichauano 
iessu  essere  ueramente  morto  he  risuscitato  .  altri  predicha 
uano  he  hora  predichano  iessu  essere  fiolo  di  DIG  fra  li  qualli 
he  paullo  inganato  .  noi  pero  quato  habia  scrito  predichiamo 
ha  cholloro  che  temono  DIG  azioche  siano  salui  nello  ultimo 
giorno  dello  iuditio  di  DIG  d  amem  . 

Fine  dello  euangelio 

a   .^U      ill. 


JESUS  CARRIED  UP  TO  HEAVEN  489 

So  there  went  all,  saving  twenty-five  of  the  seventy-two  disciples, 
who  for  fear  had  fled  to  Damascus.  And  as  they  all  stood  in 
prayer,  at  mid-day  came  Jesus  with  a  great  multitude  of  angels 
who  were  praising  God  :  and  the  splendour  of  his  face  made  them 
sore  afraid,  and  they  fell  with  their  faces  to  the  ground.  But 
Jesus  lifted  them  up,  comforting  them,  and  saying  :  '  Be  not  afraid, 
I  am  your  master.' 

And  he  reproved  many  who  believed  him  to  have  died  and  risen 
again,  |  saying:  '  Do  ye  then  hold  me  and  God  for  liars'?  for  God  231* 
hath  granted  ft  to  me  to  live  almost  unto  the  end  of  the  world,  even 
as  I  said  unto  you  b.  Verily  I  say  unto  you,  I  died  not,  but  Judas 
the  traitor.  Beware,  for  Satan  will  make  every  effort  to  deceive 
you,  but  be  ye  my  witnesses  in  all  Israel,  and  throughout  the 
world,  of  all  things  that  ye  have  heard  and  seen.' 

And  having  thus  spoken,  he  prayed  God  for  the  salvation  of 
the  faithful,  and  the  conversion  of  sinners.  And,  his  prayer  ended, 
he  embraced  his  mother,  saying :  '  Peace  be  unto  thee,  my  mother, 
rest  thou  in  God  who  created  c  thee  and  me/  And  having  thus 
spoken,  he  turned  to  his  disciples,  saying  :  '  May  God's  grace  and 
mercy  be  with  you.' 

Then  before   their  eyes  the  four  angels   carried  himupinto^ 
heaven. fc 

CCXX1I. 

After  Jesus  had  departed,  the  disciples  scattered  through  the 
different  parts  of  Israel  and  of  the  world,  and  the  truth,  |  hated  of  231b 
Satan,  was  persecuted,  as  it  always  is,  by  falsehood.  For  certain 
evil  men,  pretending  to  be  disciples,  preached  that  Jesus  died  and 
rose  not  again.  Others  preached  that  he  really  died,  but  rose  again. 
Others  preached,  and  yet  preach,  that  Jesus  is  the  Son  of  God, 
among  whom  is  Paul  deceived l.  But  we,  as  much  as  I  have  written, 
that  preach  we  to  those  who  fear  God,  that  they  may  be  saved  in 
the  last  day  of  God's  Judgement11.  Amen. 

Gospel. 


a  God  bestows.  b  Said  Jesus  in  his  list  words,  '  God  has  given  m&s 

a  long  life  except  a  little  before  the  end  of  the  world.'     Inde.  c  God 

creates.  d  God  is  wise. 


1  Cp.  above,  3a  (p.  3)- 


\v 


GENERAL  INDEX 


Aaron  (haron),  52b,  70*. 

Abel,  66a. 

Abiram  (habirom),  141*. 

Ablutions :  taught  to  Abraham  by 
Gabriel,  30* — enjoined  by  Moses, 
39b — practised  by  Jesus  and  dis 
ciples  before  prayer,  63b. 

Abraham  (abraham,  abrahamo,  ha- 
braham)  and  his  son  inheritors  of 
Promised  Land,  4b,  nb — sacrifices 
Ishmael,  iab,  46*" — this  sacrifice 
demanded  because  he  loved  I. 
overmuch,  io5b — his  call,  quar 
rel  with  Terah,  iconoclasm,  escape 
and  revelation,  26a~3ob — his  cove 
nant  of  circumcision,  22*— bless 
ing  given  for  iconoclasm,  45b — 
had  no  human  teacher,  8ia — one 
of  the  Six  Witnesses,  58** — Messi 
anic  promise  to  A.,  102* — shall 
not  trust  in  his  righteousness  on 
Day  of  Judgement,  54b — A.  in 
story  of  Dives  and  Lazarus,  24* — 
hypocrites  not  his  sons,  48b — 
high-priest's  party  not  his  sons, 

2I5b. 

Absalom  (absalom,  absalon,  abssalon) : 
persecutes  his  father  David,  67* — 
loved  overmuch  by  David,  105" — 
loved  excessively  his  own  hair, 
which  therefore  was  made  in 
strument  of  his  death,  ib. 

Adam  (adamo,  addamo)  :  creation, 
temptation,  fall,  expulsion  from 
paradise,  40**  sqq.  —  his  flesh  cre 
ated  of  mud,  spirit  inbreathed, 
23" — flesh  rebelled  against  spirit  ; 
origin  of  circumcision,  22* — cre 
ated  righteous,  with  inner  light 
in  heart,  8ib — his  fall  explained  ; 
his  original  righteousness,  i7ob — 
most  perfect  man,  became  most 
wretched,  i38b — bewailed  his 
pride  1,000  years,  35b — his  tears 
looked  on  with  mercy,  na — his 
fall  (unlike  Satan's)  pitied  by 
God,  8ob— A.  one  of  the  Six  Wit 
nesses,  s8b — shall  kiss  Messiah's 


hand    on    Day    of    Judgement, 

57a- 

Aggaeus  :  see  Haggai. 

Ahab  (achab,  hachab)  :  his  false 
judgement  of  Elijah,  52*" — his 
three  years'  persecution,  151* — 
his  slaying  was  murder,  176* — 
blessed  by  400  false  prophets, 
68b — scene  with  Micaiah  and 
Jehoshaphat  rehearsed,  i76b  sqq. 

Amos :  his  motive  in  uttering  the 
mysterious  phrase  iii.  6,  179*  sq. 

Andrew  (andrea) :  brother  of  Peter, 
a  fisherman,  first-named  of  the 
twelve  apostles,  i3b — asks  about 
the  Messiah,  45* — other  questions 
attributed  to  him,  74",  8ob,  ii5b, 
i23b,  i32b,  i82b — at  the  feeding 
of  the  five  thousand,  io4b. 

Angels  (angelo,  angello,  angiolo, 
angidlo)  :  created  to  serve  God, 
ntt — eat  not,  but  are  nourished 
by  God's  will,  i29b — some  of  them 
rebel,  36b  sqq. — sing  at  creation 
of  man's  soul,  4ob — multitude  of 
A.  appear  to  shepherds,  6a — a 
guard  against  temptation  (Ps. 
xci.  u),  75b — A.  rejoice  over  peni 
tents,  2ii*sq. — two  A.  ordained 
as  notaries  to  every  man,  129** — 
two  A.  as  guardians  to  every 
man,  193* — guardian  A.  of  B.V.M., 
228* — A.  ordained  to  receive 
souls  of  departed,  205*".  See  also 
Gabriel. 

Angels,  the  Four  Favourite  :  Ga 
briel,  Michael,  Rafael,  and  Uriel, 
22ib,  228%  229* — waft  Jesus  into 
third  heaven  at  moment  of  be 
trayal,  22 ib — bring  him  back  for 
three  days  to  house  of  B.  V.  M., 
228* — their  respective  functions  : 
Gabriel  announces,  Michael  fights, 
Rafael  receives  souls,  Uriel  calls 
to  judgement,  229* — at  Last  Day 
they  shall  be  raised  first  after 
messenger,  56b — and  at  his  re 
quest  shall  transport  souls  of 


GENERAL  INDEX 


491 


faithful  to  Paradise  after  70,000 
years  in  hell,  i5ob. 
Annas  (ana) :  priest  with  Caiaphas, 

5b- 

Annunciation  of  the  birth  of  Jesus, 
3b  sqq.  [Narrative  follows  St. 
Luke  (excluding,  however,  refer 
ences  to  the  Divinity),  and  adds 
touches  from  the  annunciation 
of  Samson  (Judges  xiii)  and  of 
John  Baptist  (Luke  i.  15,  &c.).] 

Apostles  (apostoli,  appostoli)  :  call  of 
the  Twelve,  viz.  :  Andrew  and 
Peter,  Barnabas  and  Matthew, 
John  and  James,  Thaddaeus  and 
Judas,  Bartholomew  and  Philip, 
James  and  Judas  Iscariot,  isb. 
[N.B.  Thomas  and  Simon  Zelotes 
omitted  ;  Barnabas  inserted,  Thad 
daeus  and  Judas  made  two  dis 
tinct  persons.] 

Asceticism  :  flesh  by  origin  inferior 
to  spirit,  23*—  f.  enemy  of  all 
good,  ib. — and  as  such  hated  by 
prophets,  23b — f.  to  be  kept  like 
a  horse,  25*  sqq. — f.  loves  sin  as 
fever  patient  loves  water ;  so  on 
side  of  tempter,  75** — blessings 
of  asceticism  on  Day  of  Judge 
ment,  6oa — precepts  of  asceti 
cism:  detachment,  self-discipline, 
&c.  [see  Elijah,  Little  Book  of], 
i59asq. — world  in  one  sense  hated 
of  God,  175* — value  of  death- 
thoughts,  so7b  sq.  — the  true 
Pharisees,  i6aa  sqq. — Haggai  and 
Hosea,  i96b  sqq.  See  also  Fast 
ing. 

Astronomy  :  the  nine  heavens, 
their  size,  distance,  and  relation 
to  earth  and  Paradise,  ma,  190^'. 

Augustus  (cessare  agusto,  agusstu)  : 
Herod  reigned  in  Judea  by  his 
decree,  5tt — all  the  world  enrolled 
by  his  decree,  5b. 

Avarice  :  silver  and  gold  its  idols, 
34* — A.  must  be  changed  to  alms 
giving,  130* — A.  is  self-worship, 
ib. — a  thirst  of  sense  for  false 
good,  ib. — increases  with  in 
creased  alienation  from  God, 
i3ob — its  madness,  that  it  loves 
the  finite,  i33b — accumulation  of 
possessions  to  be  avoided,  25*. 

Baal  Cbal\  the  'great  god':  adopted 
deity  of  Terah,  28b — Abraham 
feigns  to  worship  him,  and  casts 
on  him  the  blame  of  his  own 
iconoclasm,  ib. — origin  of  Baal- 
worship,  33s. 

Barnabas    (barnaba}  :    writes    this 


gospel  against  false  teaching  on 
(a)  Divinity  of  Jesus,  (b)  rejection 
of  circumcision,  (c)  permission  of 
unclean  meats,  3*  —  B.  one  of 
twelve  apostles,  paired  with 
Matthew,  i3b  —  asks  how  one 
ought  to  hate  flesh,  24b  —  other 
questions  attributed  to  him,  i8b, 
74%  93",  106"  sq.,  n6a,  133*,  134% 
146%  i89b,  208%  22gb—  B.  ques 
tioned  by  the  other  disciples  : 
Has  any  brought  food  ?  86a  —  re 
mains  with  Jesus  and  John  while 
rest  go  on  mission,  io6b  —  Jesus 
reveals  future  to  B.,  and  bids 
him  comfort  B.V.M.,  119"—  B., 
with  James  and  John,  finds  Jesus 
after  fifteen  days'  search,  152"  — 
relates  story  of  Micaiah,  i76b  sqq. 

—  accompanies  James,  John,  and 
B.V.M.  to  Nazareth  after  Cruci 
fixion,  227*  —  present   at  appear 
ance  of  Jesus  with  four  angels, 
228b  —  adjured  by  Jesus  to  write 
the   whole   truth,   23oa  —  present 
at  the  Ascension,  23ob. 

Bartholomew  (bartolomeo,bartolameo)  : 
paired  with  Philip  in  list  of 
twelve  apostles,  i3b  —  asks  how  to 
avoid  sins  of  thought,  77b  —  other 
questions  attributed  to  him,  88b, 
iogb,  i89b. 

Birth  of  Jesus  at  Bethlehem  with 
out  pain,  5b. 

Body  :  see  Asceticism. 

Bcok  of  Moses,  David,  Jesus,  i32b 

—  Jesus  at  beginning  of  ministry 
receives  in  his  heart  a  book  of 
revelation  like  a  clear  mirror,  gb, 
i84b  —  all  he  speaks  is  from  that 
book,   ib.  —  which  given  because 
those  of  Moses  and   David  con 
taminated,  132".    Book  of  Moses, 
ioia,  i32b,  i97b,  2oib,  &c.     Book 
of  David,  i32b,  162*,  &c. 


Caesarea   Philippi    (cesarea 

72a. 

Caiaphas     (caifa)  :     shares     high- 

priesthood  with  Annas,  5b.      See 

further  High-priest. 
Cain  (chain)  :  punished  as  fratricide, 

na  —  prayed  for  by  Abel,  66*. 
Calvary  (monte  chaluario~),  226**. 
Canaanites  (chananei},  21",  7ob. 
Capernaum  (chafeman),  5ob. 
Centurion,  32*. 
Christ  (chrissto,  christo},  3*,  7",  72*. 

[Distinguished  in  Barnabas  from 

Messiah,  q.v.] 
Christians  (Christian?),  i5b  (ch.  xvii, 

tit.). 


492 


GENERAL  INDEX 


Circumcision  :  eternal  ordinance, 
repudiated  by  false  teachers,  3* 
— its  origin  with  Adam,  22b — 
covenant  with  Abraham,  aab — 
evils  of  uncircumcision,  2ib. 

Creator,  52",  165%  1 70*.  Cf.  Creation. 

Creation  :  work  of  Creator  all  good, 
89b — C.  of  man,  out  of  four 
elements,  on  a  Friday,  131*— out 
of  clay,  I35b — out  of  nothing, 

I92b. 

Cyrus  (ciro) :  gives  Daniel  to  lions, 
53'- 

Damascus  (damassco],  152%  i56b. 

Daniel  (daniele),  53*,  66%  82b— cited 
as  author  of  Book  of  Kings,  176 ', 
196". 

David  (dauif)  :  author  of  Psalter, 
33%  47b,  5i*,  76%  81*  io8»,  I22a, 
&c. — a  prophet,  33",  47",  66*,  66b, 
75b,  &c. — reputed  ancestor  of 
Messiah,  45**  sq. — received  a  book 
of  revelation,  58b— had  a  vision 
of  Paradise,  185".  See  also  53% 

151*,  165". 

Day  of  Judgement  :  see  Judge 
ment. 

Deadly  Sins, the  Seven:  punished 
in  seven  centres  of  hell,  146"  sqq. 
(Pride,  envy,  avarice,  lust,  sloth, 
gluttony,  anger). 

Death,  153*  sqq.,  205*  sqq. 

Demon,  Demoniac,  2oa  sq.,  7ib. 

Devil :  see  Satan. 

Divinity  of  Jesus  denied,  49b,  50* 
sq.,  55a,  56b,  98%  99a,  ioia,  ioib, 
io2a,  ii9b,  i5ib,  219*,  229''. 

Economics  :  dignity  of  labour  :  if 
all  men  laboured  with  hands, 
plenty  would  beuniversal,i22asq. 

Egypt  (eggito),  i  ia,  28%  39b,  7ob. 

Elijah  (elia,  helia,  hellia),  17",  2oa, 
23b.  39b,  44a  sq.,  52b,  72b,  86b, 
iooa,  I24a,  I5ia,  i57b — present  at 
Transfiguration,  44"* — his  '  Little 
Book',  I58b-i59b. 

Eli.sha  (eliseo,  eliiseo,  heliseo'),  2Oa, 
23b,  40a,  158". 

Enoch  (henoch\  I57b. 

Etymology    of    word    '  Pharisee ', 

i57b- 
Eve  (heua)  :  her  creation,  4ia—  her 

fall,  42*  sq. — her  doom,  43a. 
Ezekiel  (hezechiel) :   friend   of  God 

an  d  prophet,66a — his  book  quoted, 

69b,  94b,  i88b,  &c. 

Faith :     doctrine    of,    expounded, 
95a  s(l- — unity  of  the  faith,  132*". 
Fall  of  Man,  42%  138^  i7ia. 


Fasting  :  practised  by  Jesus  and 
his  apostles,  106",  i52b  —  its  nature 
and  raison  d'etre,  ii3bsqq.  —  cau 
tions  and  exceptions,  114",  n8a  — 
its  aim,  lordship  over  sense,  119* 
—  allied  to  humility,  watching, 
and  recollection,  H4b-ii7b. 

Feasts:  Senofegia  (tabernacles'), 
3ia—  passca  (Passover),  67b,  2O9b. 

Flesh  :  see  Asceticism. 

Food  :  barley-bread,  a  hardship, 
22b—  pine-cones  and  dates  eaten 
by  apostles,  i2ob. 

Forgiveness,  93a. 

Fornication,  34*,  i47b. 

Free-will:  its  raison  d'etre,  I7ib-  — 
makes  sin  possible,  ib.  —  its  rela 
tion  to  predestination,  i8ia-i83a. 

Friday  (il  ueneredi),  the  day  of 
man's  creation,  i3ia. 

Friendship,  rationale  of,  89b  sqq. 

Gabriel  (gabriel,  gabrielo,  gabrietto)  : 
the  announcer  of  God's  secrets, 
229a  —  assists  in  creation,  37*, 
40"  —  instructs  Adam,  22b  —  in 
structs  Abraham,  30%  46*  —  G.'s 
annunciation  to  B.  V.M.,  3b  —  com 
forts  B.V.M.,  216"—  brings  Gospel 
to  Jesus,  9b  —  ministrations  and 
instructions  to  Jesus,  i2b,47a,  72*, 
74a,  191%  22ib,  228a—  G.  shall  ap 
pear  in  hell,  i5ob.  [G.  probably  = 
'  Angel  of  God  '  in  4b,  8%  83b,  97a, 
i56b.] 

Galilee    (galilea,    gattilea),    8b,    73a, 


Gluttony,  34%  148"  sq. 

God,  doctrine  of  ('Mosaic'):  eternal, 
creator,  invisible,  incorporeal, 
uncomposed,  unchangeable,  in 
finite,  without  needs,  omnipre 
sent,  unique,  omnipotent,  ioob  ; 
cf.  esp.  i6a  sq.,  also  85*,  87h, 
ina  sq.,  113",  i34b,  167*,  178'', 
2ooa,  2i5b,  and  passim. 

Gospel:  written  by  Barnabas,  3*, 
I3b,  23°a>  an(l  passim  —  miracu 
lously  received  by  Jesus,  9b,  i84b 
—  source  of  all  his  teaching,  ib.  — 
shall  be  contaminated  by  mis 
believers,  74a,  ioaa,  i33a  —  supple 
ments  revelations  given  to  Moses 
and  David,  and  shall  be  sup 
plemented  by  that  of  Mohammed, 
I32b  sq.  See  also  Book. 

Guardian  Angels  :  see  Angels. 

Haggai  (aggeo,  aged)  :  story  of  H.and 

Hosea,  ig6b-2ooa. 
Heathen  :  objects  of  God's  mercy, 

45b,  i33a  —  retain  impulse  to  serve 


GENERAL  INDEX 


493 


God,  8ia  sq. — virtuous  H.  will  be 
enlightened  at  death,  if  not 
earlier,  82*. 

Heaven :  see  Paradise. 

Hell :   see  Inferno. 

Henoch  :  see  Enoch. 

Herod  (herode},  5",  7a  sqq.,  38*,  76", 
83%  88b,  i8ib,  i86b.  225*  sq. 

High  priest  (sacerdote,  5b  —  somo 
sacerdote,  2i3b — pontifice,  g6n,  is6b, 
&c.).  See  Annas,  Caiaphas. 

Hosea  (osea,  ossea,  hossea),  ig6b~ 
200*. 

Humility  :  its  nature,  194''  sqq. — 
distinguished  from  false  H.,  i95b 
— exemplified  in  Haggai,  aooa. 

Hypocrisy,  47b  sq.,  94b. 

Idolatry  :  its  origin  [cf.  Baal],  33* 
— Abraham's  crusade  against  I., 
28*  sqq. — all  sinners  guilty  of 
I.,  34* — nature  of  spiritual  I., 
125"  sqq. 

Inferno  :  nature  of,  6ob  sqq. — de 
scription  of  its  seven  centres, 
i46b,  149*— every  one  must  enter 
I.,  even  Mohammed,  I49b  sq. 

leaac  (isach,  iswch,  ixach}  :  ancestor 
of  David,  but  not  of  Messiah,  46% 
156*,  2oia. 

Isaiah  (esaia,  essaia} :  friend  of  God 
and  prophet,  66a — quoted,  35b, 
38*",  39b,  and  passim. 

Ishmael  (issmaele,  isamaelle,  ismaeC)  : 
sacrificed  by  Abraham,  child  of 
promise,  ancestor  of  Messiah,  i2b, 
46*,  156%  2oib,  ai6a — loved  ex 
cessively  by  Abraham,  io5b. 

Jacob  (iachob,  iachobo},  45b,  84%  io5h. 

James  (iaco&o,  iachobbo,  iachobo)  :  son 
of  Zebedee,  one  of  the  Twelve, 
paired  with  brother  John,  i3b — 
present  at  Transfiguration,  44b — 
questions  attributed  to  him,  77", 
8ia,  8ib,  123*,  i32a — associated 
with  John  and  Barnabas,  i34b, 
and  with  B.  V.M.,  227b — present 
at  final  appearances  of  Jesus, 

3281',   23Ob. 

Jehoshaphat  (iosafaf),  i76b  sqq. 

Jeremiah  (hieremia,  ieremia)  :  pro 
phet,  44a — prays  for  persecutors, 
66a — coupled  with  Micaiah,  I03a 
—  type  of  mourning  for  sin,  i  ID* — 
his  writings  quoted,  105%  I26b, 
&c. 

Jericho  (hericho},  31". 

Jesus  vessu,  iessu),  3*,  and  passim. 

Jezebel  (iezabel),  23'". 

Job  (iob)  :  type  of  innocence.  52'', 
54b,  6aa,  1 05 b— other  references, 


8ia,  82h — his  writings  cited,  47b, 
62%  62 b,  and  passim. 

John  (ioune):  son  of  Zebedee,  one  of 
the  Twelve,  coupled  with  brother 
James,  i3b — relations  with  Herod, 
i40b,  i86b — present  at  Trans 
figuration,  44b— associated  with 
James  and  Barnabas,  i34b— with 
Peter,  2O9b— and  with  BV.M. , 
227* — escapes  naked  at  betrayal, 
222a— present  at  final  appearances 
of  Jesus,  228b,  230"* — questions 
attributed  to  J.,  39%  40**.  6ia,  74b, 
94b,  uob,  H7a,  I22a,  207a. 

Jonah  (iona  ,  65  b. 

Joseph  [the  patriarch]  (zo.se/),  52b, 
7ob,  84a.  io6a,  i52a. 

Joseph  [husband  of  B.V.M.]  (iosef), 
4b  sq.,  8a  sq. 

Joseph  [of  Arimathea]  (iosef,  iosffo), 
22  7a,  230**. 

Joshua  (iosue,  iossue] :  wrote  law, 
34b,  46"* — slayer  of  idolaters,  35% 
74b  -  caused  sun  to  stand  still, 
iooa — other  reference,  ioob. 

Jubilee  (iubileo) :  centennial  in  B.'s 
day,  shall  be  annual  in  days  of 
Messiah,  85",  87". 

Judas  Iscariot  (il  scariot  iuda)  :  one 
of  the  Twelve,  i3b,  3ib — motives 
ot  his  treachery,  155'' — the  be 
trayal  planned,  2i3b — and  exe 
cuted,  22ib—  Judas,  transformed, 
suffers  in  Jesus'  place,  222"  sqq. — 
other  references,  i56b,  2i3b,  220*. 

Judgement,  Day  of,  54b  sqq. 

Judging,  sin  of,  5ib  sqq.— distinc 
tion  between  official  and  irre 
sponsible  J.,  93b. 

Knowledge,  value  of,  8ob  sq. 

Laughter,  to  be  avoided,  28%  io8h. 

Lazarus  of  Bethany  :    raising  of, 

so3a-204a — other  references,  204'', 

205 b,    209a,    228b. 

Lazarus,    poor    man    in    parable, 

23b  sqq. 

Learning,  value  of,  8ob  sq. 
Leper,  ioa,  ig1,  20*.   See  also  Simon 

the  Leper. 

Lucifer,  na,  35''.     Cf.  Satan. 
Lying  :  attribute  of  idols,  23",  52", 

8ib,    225" — ordained    of    God   in 

case  of  Ahab,  I76b  sqq. 

'  Magnificat ',  4a  sq. 

Man:  created  out  of  clay,  na, 
i35b— set  over  God's  works,  na, 
I92b — temptation  and  fall  of, 
42"  sqq. — expelled  from  Paradise, 


494 


GENERAL  INDEX 


43b — elements  of  his  composition, 
131* — his  prerogative  of  free-will, 
i7ib,  i8ia. 
Mary,  B.V.M.  (maria  uergine),  3b-9b, 

2l6b,  227a-229*. 

Mary  of  Bethany  (maria) :  sister  of 
Lazarus,202bsqq.,228b — identical 
with  '  public  sinner ',  139%  202° — 
identical  witli  Magdalen,  2O2b  ;  cf. 
228b — other  references,  204",  2i3b. 

Mary  Magdalen  (maria  magdallena) : 
see  Mary  of  Bethany. 

Mary  Salome,  sister  of  B.V.M. 
(maria  saUome),  2i6b. 

Matthew  (mated]  :  a  publican,  one 
of  the  Twelve,  coupled  with  Bar 
nabas,  i3b — other  references,  89b, 
nob. 

Mephibosheth  (misfibosef),  53*. 

Merit,  igi5  sqq.,  208*  sq. 

Messenger  of  God:  see  Mohammed. 

Messiah  (il  messia) :  Jesus  denies 
that  he  is  M.,  44%  ioib — M.  not 
son  of  David,  but  of  Ishmael, 
45",  2i4b,  2I61— M.'s  mission,  45b, 
85'',  10  tb,  102* — Jesus  has  seen 
M.,  io2b — who  was  created  before 
him  and  shall  come  after  him, 
44a  ;  cf.  8sb,  I02» 

Michael,  archangel  (micchaelle, 
michaele,  michaette,  Michalle] :  one 
of  four  favourite  angels.  22ib, 
228* — holds  God's  sword,  43* — 
fights  against  God's  foes.  229* — 
wounds  Serpent  and  expels  him 
from  Paradise,  43* — expels  Adam 
and  Eve,  43*"  —  shall  execute 
judgement  on  Satan  and  his  fol 
lowers  at  Last  Day,  54*,  59**. 

Michaiah,  Micah  the  prophet 
(michea\  103*. 

Michaiah,  son  of  Imlah  (michea 
proffeta},  176"  sqq. 

Miracles,  apocryphal,  attributed 
here  to  Jesus,  151*.  i67b,  200% 

2IOa,  22Ia,  222a,  228b. 

Miriam  (maria  sorella  di  mose),  52b. 

Mohammed,  the  Messiah  or  '  Mes 
senger  of  God '  (machometo,  Macho 
meto)  :  named  here,  40b  sq.,  43b, 
47%  57%  i°3b>  r5°%  180'',  230*— 
as  '  Messenger '  (nontio  di  DIG) 
also,  i6b,  36",  74*  sqq.,  133*,  175", 

20Ib,   2I9b. 

Mohammedans    (mwmw),   I5b  (ch. 

xvii,  tit.). 
Money  :  offered  to  idols  (see  Baal), 

33b — its  worthlessness  on  Day  of 

Judgement,  55" — 'uno  denaro  di 

horo  =  60  minuti',  57*". 
Moses  (moise,  moisse,  mose} :  prophet 

and  lawgiver,  ub,  24b,  28%  39", 


46%  52b,  59»,  7ob,  72*,  74b,  83a, 
ioia,  132^,  i8ib,  &c.  —  his  appear 
ance  at  the  Transfiguration,  44*"  — 
his  forty  days'  fast,  86b  —  his 
miracles  in  Egypt,  9gb  —  his  Book 
the  standard  of  revelation,  i32b 
—  his  writings  quoted,  7%  9%  and 
passim. 

Mysticism,  inculcated.  25^  58% 
I07b,  i59b,  i85b,  i86b,  2i8b. 

Nain  (naim,  nain),  49b  sqq. 
Nazarene  (nazareno),  title  of  Jesus, 

3*. 
Nazareth  (nazaref),  8b  ip1*,  73a,  2i6b, 

227*,  227b. 

Nebuchadnezzar  (nabuchdnoxor, 
nabuchodonosor,  nabuchodonoxor), 

52»,   83%    I05a. 

Nicodemus  (nichodemo)  :  identified 
with  the  scribe  of  Mark  xii.  34, 
2O2b  ;  cf.  i9ib  —  entertains  Jesus 
two  days,  202b  —  owner  of  '  the 
garden',  2i6b  —  sends  paschal 
lamb  to  garden,  22oa  —  present  at 
Ascension,  230". 

Nineveh  (niniue),  65b. 

Noah  (Noe\  82",  i23». 

Obadiah  (abdia],  prophet,  master 
of  Haggai,  i96b,  i97a. 


Parables,  apocryphal:  neighbour 
and  creditor,  63b  —  shopkeeper, 
64*"  —  king's  ungrateful  son-in- 
law,  70*  —  bad  paymaster,  77b  sq. 
•  —  three  vineyards,  78*  —  fruitful 
plant  in  barren  soil,  82b  —  king 
who  adopted  slave,  io8b  —  striking 
the  head  to  save  the  foot,  115"  — 
indiscreet  dispenser  of  wine,  n8b 
—  good  and  bad  figs,  i42b  —  owner 
of  fountain,  143*—  apple-sellers, 
i43a  —  labourer  and  axe,  2o8a. 

Paradise  (paradisso,  parradisso),  i85a- 
i9ib  —  P.  home  of  God's  delights, 
i86a-i87a  —  place  of  the  body  in 
P.,  i88a  sq.  —  degrees  of  glory 
without  envy,  i8gb  —  God  its  sun, 
his  messenger  its  moon.  190"  — 
its  measurements  by  comparison 
with  the  '  heavens  ',  I9ob  sq. 

Passover  :  see  Feasts. 

Paul  (paulo,  paullo),  his  erroneous 
doctrine,  3*,  23  rb. 

Penitence  :  its  nature  :  a  reversing 
of  evil  life  in  detail,  io7a-noa  — 
its  fruits  :  fasting,  watching, 
prayer,  H3b-i  i8b  —  pilgrimage, 
fasting,  almsgiving,  prayer,  use 
less  without  P.,  94a  —  P.  work  of 
God  ;  man  used  as  means,  i32a  — 


GENERAL  INDEX 


495 


true  penitent  desires  punish 
ment,  194* — efficacy  of  peniten 
tial  tear,  209*. 

Peter  (pietro) :  fisherman,  brother 
of  Andrew,  one  of  the  Twelve, 
J3b — present  at  Transfiguration, 
44b — his  confession  of  Divinity 
of  Jesus  Christ,  72* — sent  with 
John  to  fetch  the  colt,  209** — his 
feet  washed,  22ob — present  at 
appearance  of  Jesus  with  four 
angels,  228b — present  at  Ascen 
sion,  23ob — questions  attributed 
to  him,  r8b,  26a,  6ib,  92*,  92", 
I46b,  i84b,  i87b,  igo11 — other 
references,  44b,  n8a,  i2ob. 

Pharaoh  (faraone,  Faraone],  ua, 
36*,  39b,  52b,  68b,  70b,  182". 

Pharisee  (farist'O,  farisseo)  :  parable 
of  Ph.  and  Publican,  i37b— Phs. 
plot  with  priests  and  scribes 
against  Jesus,  155'',  157* — the 
'true  Pharisee'  described,  i57b, 
I58b,  162*  sqq.,  i66a. 

Philip  (filipo,  fiVipo) :  one  of  the 
Twelve,  paired  with  Bartholo 
mew,  i3b  — questions  attributed 
to  him,  isb,  28b,  29*",  104%  179*. 

Philistines  (filistei),  39b,  68b. 

Pilate  (pillato),  5",  38b,  76b,  97*  sqq. 
['il  presside  romano'],  225b. 

Pilgrim,  15%  94*  sq. 

Pork,  '  unclean  meat,'  33*". 

Prayer :  nature  of,  i27b — conditions 
and  characteristics  of,  38",  88b, 
94b,  i28b,  i36b — •  practised  by 
Jesus,  87%  i30b,  191%  22ia,  &c. — 
special  hours  of :  evening,  63b, 
i43b  ;  first  star,  106*  ;  night  (mid 
night),  87%  i4oa ;  dawn,  94b  ; 
midday,  9b,  97b,  i2ob,  I72a — 
'  Lord's  Prayer ',  39". 

Predestination,  i8oa-i84b. 

Prodigal,  i6oa. 

Prophets,  4oa,  57%  66a,  8oa,  8ib, 
82a,  &c. — prophets,  false,  225. 

Publican,  137". 

Qoran  :  see  Special  Table. 
Quadragesima,   the   Lenten   Fast, 
96a,  97*. 

Rabbins    (rabini\    fabricated    the 

'  promise  in  Isaac ',  46a. 
Resurrection,    56b  sqq.— of  lower 

animals,  6ob. 
Romans    (romano'}.    38",     50",    72% 

i04a — R.    Senate    (sachro    senato 

romano),  io2b. 

Sacrifice,  33a— S.  to  idols,  origin 
of  [see  Baal]— S.  of  Abraham 


[see  Abraham,  Ishmael] — origin 
of  true  S.,  69". 

Samaritan  (samaritano,  samaritana^, 
31%  65a,  84asqq. 

Samuel  (samuel),  39b. 

Satan  (satana,  ludfero,  il  diauotto) : 
created  by  God,  89b — not  of  clay 
but  of  spirit,  i35b— a  '  beautiful 
angel ',  95b—  fell  through  pride, 
36"  sqq. — changed  to  'horrible 
devil',  95b — heinousness  of  his 
fall,  8ob — incapable  of  repent 
ance,  i35b — though  compassion 
ated  by  Jesus,  53b — his  part  in 
creation  of  dog,  4oa — his  tempta 
tion  of  man,  42a — his  temptation 
of  Jesus,  i3a — instigation  of  divine 
worship  to  Jesus,  5ob,  72%  96* — 
and  of  false  teaching  about  him, 
3%  103%  23  ib — his  methods  of 
temptation,  75b — his  dominion 
to  be  removed  by  Mohammed, 
97b — his  final  doom,  57** — other 
references,  38b,  51%  52%  7ib,  79% 
88a,  89b.  95%  97",  135",  i38b, 
i43b,  i46b,  1 50%  i76a,  i8ia,  i83a, 

IQ3a,  209a.  2I4b,  2I5a,  2I9b,  22Ia. 

Saul  (saul,  saulo},  22%  52b,  151*. 
Self-examination.  76b  sqq. 
Simon  the  Leper  (simone  leprosso], 

139%   2I2a,   2l6ft. 

Sin  :  a  contradiction  of  God's  will, 
i75b,  i78b — a  robbery  of  God, 
i68a  sqq. — a  sickness  of  soul,  2i2a 
- — a  death  of  soul,  as  separating 
it  from  the  Life,  205*" — why  man 
is  capable  of  sin,  I7ob — sin  alone 
man's  own,  nob — thought  cannot 
be  excluded  from  sin,  76a — body 
without  soul  incapable  of  sin, 
i88a — seven  sins  basis  of  hell's 
topography,  i46b  sqq. 

Sloth,  77b. 

Solomon  (sallamone},  prophet  and 
friend  of  God  :  gave  Jews  texts 
for  exorcism,  7 ib— makes  a  feast 
to  all  creatures,  76'* — other  refer 
ences,  37b,  68b,  76b,  84a,  89b,  ioia. 

Susanna  (susana),  52b. 

Talmud,  cf.  7ib,  76%  ma. 
Temptation,  Satan's  four  methods, 

75a- 

Thaddaeus  (tadeo,  Tadeo} :  one  of 
the  Twelve,  paired  with  Judas, 
i3b — questions  attributed  to  him, 

91%    II2a,    II2b. 

Transfiguration,  on  Mount  Tabor, 
44b- 

Universalism :  Mohammed  to  be 
seat  to  all  mankind,  45b— God 


496 


GENERAL  INDEX 


has  the  same  message  for  all, 
133* — man  as  man  has  impulse 
to  serve  God,  8ia  sq. — virtuous 
heathen  will  have  revelation  at 
death,  82*. 

Uriah  (uria),  53*. 

Uzzah  (pza),  83b. 

Vengeance,  forbidden,  65**. 
Vulgate  :  see  Special  Table. 


"Woman :  creation  of  [cf.  Eve], 
4ia — fall  of,  42* — made  to  be 
man's  help,  but  actually  occasion 
of  sin,  123*  sqq. 

World  (mondo,  monddo},  three  senses 
of  word,  i74b.  See  also  Asceti 
cism. 

Zacchaeus  (zached],  157*,  160*. 
Zechariah  (zacharia),  66*. 


INDEX  OF  SCRIPTURE  REFERENCES 


(a)  In  this  index  it  has  been  found  impossible  to  classify  the  references, 
distinguishing   between    direct   and    indirect    citations   and   closer  and 
more  remote  allusions.     For  the  distinctions  observed  in  the  footnotes 
themselves,  see  p.  Ixxvii. 

(b)  The  Pentateuch  is  almost  always  quoted  as  '  Moses,'  the  Psalms 
always  as  '  David,'  the   Proverbs  and  other  Wisdom-Books  usually  as 
'  Solomon.'     Where  Barnabas  misquotes,  the  name  he  gives  is  here  added 
in  brackets  after  the  true  reference  :  e. g.  i  Sam.  viii.  7  ('Moses'). 

(c)  Where  matter  preserved  in  two  or  more  of  the  Gospels  is  quoted  by 
Barnabas  or  used  as  his  foundation,  the  reference  given  in  the  footnotes 
(and  reproduced  here)   is  to  the  particular  Gospel  which  he  seems  to 
have  had  in  mind  :  and  where  data  for  a  decision  are  lacking  the  reference 
is  assigned  to  St.  Matthew. 

(dj  The  reference-numbers  in  this  index  are  to  the  pages  of  the  MS. 


GENESIS 

xvii.  14 

22b 

xx.  4-6      .      34b,  2i9a 

i.  28  . 

na 

xvii.  21 

46a 

xx.  10         .         .       26* 

ii.  7   .         .         ii 

a     23a 

xviii.  27     . 

3ob 

xx.  15         .         .     168* 

ii.  16,  17    . 

41' 

xix     .         .      iia, 

123" 

xx.  19         .        iioh  sq. 

ii.  1  8  sqq.  . 

4ia 

xxii.  2 

46" 

xxii.  10  sqq.        .       12  J 

iii.  2  sqq.  . 

42" 

xxii.  1  8      .     iO2a, 

2l6a 

xxii.  13       .          .       12° 

iii.  6  sqq.  . 

42" 

xxxvii 

io6a 

xxiv.  18      .         .       86b 

iii.  7-19     .         . 

42" 

xxxvii.  27  . 

52b 

xxxii.  4-6,  27,  28       35a 

iii.  23.  24  . 

na 

xxxiii.  1  1      58a,  i59asq. 

iv.  1  1  sqq.  . 

na 

EXODUS 

xxxiii.  18  .         .     2oib 

v.  24  . 

i57b 

iii.  14 

i5b 

xxxiii.  19  .         .     i82b 

vi.  i  sqq.   . 

1  23" 

iv.  21 

182" 

vi.  8  . 

82b 

v.  8    . 

52b 

LEVITICUS 

vi.  18 

I23a 

vii.  sqq.      .          gg 

bsq. 

xii.  3          .         .         7a 

vii,  viii 

na 

vii.  13,  &c. 

36a 

xix.  2          .         .       i8a 

xii.  i  . 

26a 

vii-xii 

Ha 

xxvi.  ii,  12        .       76b 

xii.  i,  a 

3ob 

xii.  37 

I5a 

xii.  15  sqq. 

66a 

xiv,  xv 

39b 

NUMBERS 

xiii.  13 

82b 

xiv.  21-28  . 

na 

i.  46  .         .         .       15" 

xv.  i  .         .    I9ib 

,  I93b 

xv.  4,  19     . 

na 

xi  21          .         .       i5a 

xvii.  10 

3a 

xvi.  4 

5a 

xii.  i  sqq.  .         .       52b 

xvii.  ii 

22a 

xvi.  8 

83a 

xiv.  29,  30.         .     170* 

INDEX  OF  SCRIPTURE  REFERENCES 


497 


xvi     .         .         .     141* 

v.  14  . 

10* 

ECCLESIASTES 

xxi.  5  sqq..          .     i7oa 

v.  15  . 

2Ia 

i.  2,  &c.       .         .     136* 

v.  20  sqq.   . 

Ig6a 

vii.  2,  3      .         .       28* 

DEUTERONOMY 

vi.  12 

44b 

ix.  10          .         .       62" 

v-  8,  9        .         .       34b 

vi.  5  .          .          .       34a 

2  CHRONICLES 

ISAIAH 

vi.  7,  8       .          .       8ia 

XXiv.  22 

66a 

i.  2     .         .          70*  sq. 

viii.  3          .         15%  86b 

i.  ii  sqq. 

viii.  4          .       15%  163" 

JOB 

('IfceA-O            .        6g- 

viii.  16       .         .       i5a 

i.  i     . 

82b 

i.  14  sqq.   .          .       38" 

xi.  18,  19  .          .       8ia 

i.  2  ii.  8 

io=ib 

i.  16  .          .        39b,  76" 

xxi.  18-21  .                 26a 

1UD 

i.  23  .          .          .       51'' 

1.21.              .              . 

I3Oa 

xxn.  23,  24         .          4b 
xxvii.  16    .         .       2oa 

iv.  sqq. 
v.  7     .         .      62% 

o 

52» 
I22a 

iii.  12          .          .       69* 

V.  20  .              .              .           5  1  b 

xxviii.  13  .         .       ii'1 

vii.  i 

i66b 

vii.  7.         .          -49" 

xxx.  11-14          •     i8ib 

X.   22  . 

62" 

xi.  2  .          .          46b  sq. 

xxxii.  7       .         .       8ia 

xiv.  12        .          .        35b 

xiv.  2 

47b 

xxxii.  39    .      3ob,  ioia 
JOSHUA 

xv.  14  sqq. 
xix.  25-27  . 

68b 
i87b 

XXiv.    IO        .                     21  2a 

xxix.  13      .         .       38b 

XXX.   22          .              .        I92b 

iv.  8  .         .         .     ioob 
vi.  26         .         .       3ia 

PSALMS 

xl.  13           .         .      i84a 
xlii.  8          .         .        5ib 

x.  12  sqq.  .       39  ,  2ooa 

ii.  2    . 

2l8a 

xiv.  13        .          .      189* 

xii.  24        .       7ob,  iooa 

vii.  15 

22  Ia 

xiv.  15     i5b,  inb,  i84a 

ix.  15 

IS^ 

liii.  8          .          .      i84a 

JUDGES 

xi.  6  . 

62b 

Iv.  9   .          .     nia,  184" 

xiii.  4,  7     .          .  4a,  5a 

xiv.  i 

37 

Ivi.  10         .          .    2o6b 

xix,  xx       .         .     123" 

xxxii.  8 

75  ' 

Ixiii.  16      .         .       i6b 

xxxiii.  6     .      83b, 

I00b 

Ixiv.  4         .          .      )85a 

i  SAMUEL 

xxxvii.  31  . 

8ia 

Ixiv.  8         .         .        16" 

vii.  5  sqq.  .         .       39b 
viii.  7  ('M  oses')  .       83"* 
xvi.  7          .      37b,  165" 
xvi.  10,  ii  .          .      i6qb 

1.  13,  14,  II,    12    . 

lii.  7  . 
Ivii.  6         .      5ia, 
Ixxiii.  22  sqq.    . 

33a 
6ia 

I52a 

25a 

Ixv.  2          .          .      182* 
Ixv.  12        .          .      182* 
Ixvi.  24      .         .       62  b 

^ 

XVI  1.    12,    14             .       165" 

xvii.  34  sqq.       .       22a 
xviii.  9,  &c.         .       52b 

Ixxv.  2 
Ixxvii.  10   . 
Ixxxiv.  5,  6 
Ixxxiv.  6    . 

5ia 

I30b 

76* 
io8b 

JEREMIAH 

iii.  i  ('Isaiah'1)   .     123'' 
vi.  20  ('Ezek.')   .       69* 
vii.  4           .       85%  iosa 

2  SAMUEL 

XC.   2   . 

IOOb 

xviii.  8       .         .     213* 

vi.  7  .         .         .       83b 

xci.  ii,  12,  7 

75b 

xxvi.  1  8     .         .     103" 

xi.  15          •         •       53a 

ciii.  13,  14 

i35b 

xxxi.  31,  32 

xiv.  5-12    .         .       66b 

ciii.  14,  15 

i36b 

(Ezek.')  .         .       69'' 

xvi.  4                           53a 

civ.  35 

i54b 

xxxix.  8  sqq.      io5asq. 

xviii.  9  sqq.        .     io5b 

cix.  28 

174" 

iii.  13         .         iO5asq. 

CX.    I,  2           . 

4fia 

i  KINGS 

cxv.  4-8     . 

i37a 

LAMENTATIONS 

viii.  27       .         .     ioob 
xvi.  34        .         .       3ia 
xviii.  4,  13       17%  i62a 

CXvi.    12          .            I2b 

cxvi.  15 
cxxiv.  7 

,  7oa 
i53b 

205b 

i.  10  .         .          .      105'' 
i.  12,  &c.    .          .     i  ioa 
lii.  51          .      126*  sqq. 

xviii.  36  sqq.      .       4oa 
xviii.  38,  39       .      iooa 
xviii.  41  sqq.      .     iooa 
xix.  8                          86b 

cxxviii.  2  . 
cxli.  3,  4    . 
cxlvi.  3,  4  . 
cxlviii.  6    .        174 

I22a 
164" 

47b 
"  sq. 

EZEKIEL 
xiv.  14        .          .     2i3a 
xviii.  21,  22        .      i88b 
xviii.  23  ('Jot.1')      182" 

xix.  18        .         .        i7a 

xviii.  24     .          .     i8ab 

xxii.  3-31 

PROVERBS 

xviii.  27     .          .       94b 

('  Daniel')      I76bsqq. 

iv.  23 

76" 

xxxiii.  4.  6          .     2o6b 

xxii.  6                  .68" 

xviii.  21     . 

68b 

O     h 

xxxvi.  26   .          .       69b 

xviii.  24     . 

89" 

2  KINGS 

xx.  4  . 

62  a 

DANIEL 

iv.  32  sqq.  .          .       4Oa 

xxiii.  26     . 

37b 

i.  6  sqq.      .          .        82b 

iv.  42.         .         .       23b 

xxiv.  1  6 

vi.  16           .          .        531 

v.  2    .         .         .     i99a 

('Dadd') 

I92b 

ix.  16          .         .        i6b 

V    \f 
RAfifi                                                                                             **    n 

498 


INDEX  OF  SCRIPTURE  REFERENCES 


HOSEA 

vi.  5,  7 

'       37b 

xxiii.  35     .         .     2oob 

ii.  23          .      69",  i82b 

vi.  9-13     . 

xxiv.  6-31.          55asq. 

vi.  24 

I4b 

xxiv.  ii               .       74a 

JOEL 

vi.  25  sqq. 

i5a 

xxv.  33      .         .       59a 

iii.  2,  12     .        .       57b 

vii.  i. 

•       53a 

xxvi.  6-13.         .     2i3b 

vii.  4,  5      . 

49a  sq. 

xxvi.  6        .     139%  2i2a 

AMOS 

vii.  7,  8 

•       37b 

xxvi.  14  sqq.      .     213° 

iii.  6  .         .         .1  79a 

vii.  28,  29  . 

.       13" 

xxvi.  41      .         .       23* 

viii.  23-27 

.       I9b 

xxvi.  59,  60        .     223a 

JONAH 

viii.  29 

20b 

XXVi.  63        .             .       223b 

i-iii   .         .         .      6sb 

ix.  17 

I4b 

xxvi.  66      .         .     226b 

x.  2-5 

.       i3b 

xxvi.  67,  68        .     223a 

HAGGAI 

x.  8   . 

.     io6b 

xxvii.  14    .         .     224'' 

ii.  7    .        .         .     i7Oa 

x.  9,  10      . 

.          25a 

xxvii.  29    .         .     226a 

X.   10  . 

I59b 

xxvii.  46    .         .     226° 

MALACHI 

x.  28-30    . 

i7a 

xxvii.  62-66      .     227* 

ii.  2   .         .         .     I74b 

x.  37  • 

9a 

iii.  5  .        .         •       5ib 

xii.  10-13  . 

•       35a 

ST.  MARK 

xii.  ii 

'       49H 

i.  7     .         .         .     I02b 

xii.  22-31  . 

71 

i-  22    .             .             .          13* 

TOBIT 

xii.  24 

.     i68a 

i-  32-34      •         •       5ob 

xiii.  2         .         .       3ob 

xii.  30 

.       44b 

i.  40-45      .         .       ioa 

xii.  31  sqq. 

.      i68a 

ii.  1-12      .         .       73* 

WISDOM 

xii.  36 

6oa,  i27b 

ii.  a    .         .         .       iob 

ix.  15          .       i8sb  sq. 

xii.  38,  39  . 

.          20a 

iii.  16-19  .         .       i3b 

xiii.  1-8     . 

141"  sq. 

iv.  ii          .         .     129* 

ECCLESIASTICUS 

xiii.  3-9     . 

.       I32b 

V.   I-I7          .             .          20b 

ii.  i   .         .         .       76" 

xiii.  10 

.       I42b 

v.  18-20     .         .       i9b 

XXX.    10         .             .          28a 

xiii.  18-23. 

.     i43a 

vi.  7-13     .         .     i34b 

xii.  i  .         .         .     I53a 

xiii.  24-30. 

142"  sq. 

vii.  13         .         .       i6b 

xiii.  37-43- 

.     I44a 

viii.  31-33.         .       44" 

SUSANNA 

xiii.  44 

25b 

x.  15  .         .         .     i94b 

34  sqq.       .         .       52" 

xiii.  54  sqq. 

•         9a 

x.  28  .         .         .       24b 

xiii.  55       • 

.          4b 

x.  47  .         .         .       ioa 

XV.  2-6 

.       32" 

x.  51  .        .         .       ioa 

ST.  MATTHEW 

xv.  7-20     . 

.       33b 

xii.  12         .         .       I2a 

i.  19  .         .        .        4b 

xv.  21-28  . 

.          2Ia 

xii.  13        .          43b  sq. 

i.  20-23      .         .         5a 

xvi.  5-12    . 

.     i6sb 

xii.  34        .         .     191" 

i.  24  .         .         .         5a 

xvi.  13-20  . 

72a 

xiii.  31       .         .       i5a 

ii.  1-9        .         .         7a 

xvi.  21-23. 

.       44b 

xiii.  37       .         .     107* 

ii.  5,  6        •         •         7b 

xvi.  23 

.       72b 

XIV.  51           .             .       222a 

ii.  9   •         •         •         7a 

xvi.  26 

xv.  34         .         .     226b 

ii.  10-12     .         .         7b 

xvii.  1-7    . 

i     X44b 

xv.  40         .         .     2i6b 

ii.  ii.         .         .         6b 

xviii.  6-9  . 

.       91" 

xvi.  i                        2i6b 

ii.  13,  14    .         .         8a 

xviii.  15-17 

.       92b 

ii.  16-18     .         .         8a 

xviii.  21,  22 

•       93a 

ST.  LUKE 

ii.  19-22     .         .         8b 

xix.  27,  28 

i8b 

i.  15-17      .         •         5a 

iii.  10          .    io6b,  i20b 

xix.  29 

i5b,  i92b 

i.  15  .         .         .  4a,  5a 

iv.  i-n      .         .       i3a 

xx.  3  sqq.  . 

i.  26  sqq.    .         .         3b 

iv.  4  .         .         .       86b 

xx.  28 

*9b>  53a 

i.  28  .         .         .        sb 

iv.  5  .         .         .       iob 

xxi.  i 

.       203a 

i.  29  .         .         .        sb 

v.  i  sqq.     .         .       14" 

xxi.  2-9 

.     209  b 

i-  3°  •         •         •        3b 

v.  3    .         .                i4b 

xxi.  13 

.       48a 

i.  31  •         .         •         4a 

v.  4    .         .         .       I4b 

xxi.  28  sqq. 

78" 

i.  34  •         •         •         4a 

v.  6    .         .         .14" 

xxi.  33-41  . 

.       48" 

i.  37  •         •         -         4a 

v.  13,  14    .         .     i66a 

xxi.  46 

I2a,  49a 

i.  38  .         .         .         4a 

v.  17-19     .         .       s8b 

xxii.  15      . 

3ia 

i.  46-55      .         .  4a  sq. 

v.  1  7  .         .         .     2ooa 

xxii.  15-22 

32a 

i.  65,  66      .         .         6b 

v.  39.         .         .       i7b 

xxii.  40 

2OOa 

ii.  i-7         •         •        5b 

v.  44  .         .         .       i7b 

xxii.  41-45 

46a 

ii.  4    .         •         •         4b 

v.  48.         .         .       i8a 

xxiii.  13-33 

.       nb 

ii.  8-19       .         .         6a 

vi.  3  •         •         •     i33b 

xxiii.  27     . 

48" 

ii.  21,  22    .         .         6b 

INDEX  OF  SCRIPTURE  REFERENCES 


499 


ii.  34  . 

7a 

xxii.  31 

•       73b 

Xvi.  20,   22.              .       2l8b 

ii.  40-51     . 

8b 

xxii.  64 

.     223* 

xvii    .          .        2iga  sq. 

iii.  i,  a 

5b 

xxiii.  5 

.       223b 

xvii.  17       .          .        12* 

iii.  9  . 

.       I20D 

xxiii.  7-12 

225a,  226* 

xvii.  20       .          .       75* 

iii.  23 

•         9a 

xxiii.  8 

.     218" 

Xviii.   2          .              .        222;l 

iv.  23-30    . 

2Oa 

xviii.  9       .          .     222* 

iv.  38-40    . 

.     ai2a 

xviii.  i2-xix.  21 

v.  31  . 

•    157* 

ST.  JOHN 

222b-227a 

vi.  12 

I2a 

i.  3     • 

.          83° 

xviii.  35     .         .     224* 

vi.  12  sqq.  . 

•        '3a 

i.  9     . 

40b  sq. 

xviii.  36     .         .     214'' 

vi.  14-16    . 

.       i3b 

i.  15  • 

IO2a 

xix.  10        .         .     224'' 

vi.  28 

.       i8a 

i.  19-27      . 

44U 

xix.  38  sqq.        .     227" 

vii.  12-16  . 

.       49b 

ii.  i-n 

.       I3b 

vii.  36-50  . 

•      I39a 

ii.  17. 

.       2l6a 

ix.  52-55   • 

65a  sq. 

iii.  10 

2OOb 

ACTS 

X.    I      . 

.     I04b 

iii.  20 

.           80" 

iv.  25  sqq..         .     2i8a 

x.  15. 

.        2I2b 

iv.  4-42      . 

84a-87a 

xii.  17         .         .        iob 

x.  16. 

8ib  sq. 

iv-  5i-53    • 

.       32" 

xxiii.  8        .         .     i87b 

x.  17,  18    . 

•     i35a 

iv.  53 

.          2Ib 

xxiv.5         .     204%  223a 

x.  20  . 

i8b 

v.  1-16 

.       67b 

xxviii.  20  .         .     2i7a 

X.  21  . 

.     i9ib 

v.  36  . 

.       44a 

x.  25-37     • 
x.  30  sqq.  . 

.       3ia 
701 

vi.  5-13      • 
vi.  70 

104*  sq. 
.        i8b 

ROMANS 

x.  38-42     . 

.       204b 

vii.  15 

9a 

ii.  i    .         .         .       52* 

xi.  i  . 

•       39a 

vii.  46 

.     184" 

iii.  4  .          .          .       52=' 

xi.  37-46    . 

.          32b 

viii.  i-n  . 

2ioa  sq. 

vii.  21  sqq.          .     i75;1 

xi.  52.      6gb 

xi.  54- 
xii.  16-20  . 

2O61',  2IOa 

43b  sq. 
•       i5b 

viii.  ii 
viii.  33-44. 
viii.  39-44 

140" 
.       48b 

.       200b 

ix.  7  .         .         .       46* 
ix.  18          .         .     182"' 
ix.  25          .         .     182'' 

xii.  39 

.       63b 

viii.  40 

.       2I4b 

xii.  21         .         .       18" 
•  *  •                          i*       t. 

xii-  51-51  • 

•        I7& 

viii.  46 

2I5b,  224a 

xiii.  4         .        35b,  93b 

xiii.  6-9 

.        I20b 

viii.  49 

.       2!4b 

xiii.  26,  27 
xiii.  34 
xiv.  i 

79a 

.       2I2a 

.          32b 

ix.  1-35      • 
ix.  35 
x.  ii  sqq.  . 

I72a  sqq. 

.     174" 
.       69b 

i   CORINTHIANS 
ii.  9    •         •         .     i85a 
v.  6    .          .         .      165'' 

xiv.  7-11    . 
xiv.  26 

•       35b 

26a 

x.  23  . 
xi.  2  . 

.      I7ia 
•     *39a 

xv.  52         .         .       57* 

xv.  3-7       . 

.       2IOb 

xi.  6  . 

.       2O2b 

xv.  7-10     . 

.       2IIb 

xi.  ii 

.       203a 

GALATIANS 

XV.   10 

:6ib,  2iia 

xi.  21-46    . 

•       203a 

i.  6-8          .         .         3b 

xv.  11-32  . 

i6oa  sq. 

xi.  25 

.       205a 

iv.  23          .         .       46:i 

xvi.  8 

'        77b 

xi.  53 

I2a 

v.  17           .         .       22" 

xvi.  13 

.        I4b 

xii.  i,  2 

.       204b 

xvi.  19-31  . 

23"  sq. 

xii.  1-8       . 

.       2I3b 

xvii.  jo 

.        2I9a 

xii.  6. 

.       i3b 

PHILIPPIANS 

xvii.  11-19 

.        19* 

xii.  10 

.       204b 

ii.  2   .          .          .     205;l 

xviii.  10-14 

I37b  sq. 

xii.  19 

.       2I7a 

iv.  3  .          .         i8b,  30' 

xviii.  18,  19 

I70a 

xii.  25 

.     23* 

xviii.  19     . 

52%  68" 

xiii.  3 

.       2o8a 

xix  2-10    . 

•      *57a 

xiii.  4-11    . 

.       22Ob 

COLOSSIANS 

xix.  8,  9 

.      iooa 

xiii.  21-30. 

.        22  I  a 

iii.  it         .         .       831' 

xix.  ii  sqq. 

78-  sq. 

xiii.  27-29 

22Oa 

xix.  13  sqq. 
xix.  39,  40. 

.       63b 

2IOa 

xiii.  33 
xiv.  i 

•       205a 
.       2l8b 

i    THESSALONIANS 

,,       r  _                                                               i. 

xix.  41-44  . 

2I21' 

xiv.  8 

•       i5b 

v.  17.         .         .       37b 

xix.  44 

2OOb 

xiv.  19 

.       I20b 

xx.  3,  4      . 

•     i57a 

xiv.  24 

26a 

i  TIMOTHY 

xx.  26 
xxi.  6 

170%  2IOa 
.       2OO1' 

xiv.  27 
xiv.  28 

74a,  2i8b 
.     218'' 

vi.  7  .         .         .      130* 

xxi.  19 

.           !7b 

xv.  1  6 

17' 

xxii.  8 

.     2ogb 

xv.  19 

I7a 

HEBREWS 

xxii.  15 

.       22Ob 

xv.  27 

.       2l8b 

xi.  6  .         .         .       95* 

500 


INDEX  OF  SCRIPTURE  REFERENCES 


ST.  JAMES 
iv.  13,  15  .         .     169* 
v.  i  sqq.    .         .       15" 

i  ST.  PETER 
iii.  9.         .         .       i8a 
v.  8    .         .         .       63b 


2  ST.  PETER 
ii.  5  •         •         •     I23* 


i  ST.  JOHN 


v.  19. 


REVELATION 
vii.  3.         .         .       59a 
ix.  4  •         •         •       59a 
xx.  ii         .         .       57b 


INDEX   OF  REFERENCES   TO   THE 
VULGATE 

(N.B.  The  reference-numbers  are  to  the  pages  of  this  edition,  not  to 
those  of  the  MS.) 


Exod.  xx.  5 
Job  v.  7  . 
Ps.  xi.  6. 

77 
.      141,  263 

Isa.  i.  16 
Isa.  xlv.  15 
Lam.  iii.  51 

Ps.  Ixxiii.  22  . 
Ps.  Ixxvii.  ro  . 
Ps.  Ixxxiv.  5,  6 
Ps.  ex.  3  . 
Ps  cxv.  8 
Ps.  cxxiv.  7     . 
.Ps.  cxli.  4 
EcNles.  ix.  10  . 

•       53 
.     281 
.     171 
.        19 
•     295 
•     435 
•     347 
.     141 

St.  Matt.  ii.  6 
St.  Luke  ii.  2  . 
St.  Luke  ii.  14,  15 
St,  Luke  xv.  18 
St.  John  iv.  28 
St.  John  v.  12 
St.  John  xiii.  8 

173 
31 

271 

II 

7 

9 

339 
191 

I51 
469 


OF  REFERENCES  TO   THE 
QORAN 


(N.B.  The  reference-numbers  are  to  the  pages  of  this  edition,  not  to 
those  of  the  MS.) 


Surah  ii  . 
iii 
vii 
xiii 
xv 
xvii 
xviii 
xix 
xxi 
xxii 


15,  171,  361 

Surah  xxvii 

3 

XXVlll 

171,  361 

xxix 

367,  39i,  395 

xlvii. 

.     171 

liv 

171,  381 

Ivi 

.     171 

Ixxvii 

3>  9>  3J7 

Ixxix 

.     161 

xcvii 

.     311 

cxii 

.     i6i 
.     171 

•  275 

-     39r>  395 
.     169 

3",  39i,  395 
.     3" 

•  437 

•  i5 


Oxford  :  Printed  at  the  Clarendon  Press  by  HORACE  HART,  M.A. 


1/1 


C 


7 


5* 


c^t»0  y// 


I/I 


vv